The Description of the several 〈◊〉 OF ANABAPTISTS With th●re manner of Rebaptising Cyprian de Habitu Virg: Sordidat i●ta Lavatia non abluit n●c emundat membra Sed commaculat. W. M. sculpsit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Dippers dipped. OR, THE ANABAPTISTS DVCKED AND PLVNGED Over Head and Ears, at a Disputation in Southwark. TOGETHER WITH A large and full DISCOURSE of Their 1. Original. 2. Several sorts. 3. Peculiar Errors. 4. High Attempts against the State. 5. Capital 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 Royal Exchange: And Richard Royston, in Ivy-lane. 1645. TO THE MOST NOBLE LORDS, WITH THE HONOURABLE KNIGHTS, CITIZENS and BURGESSES Now Assembled in PARLIAMENT. THe bright burning Taper of Geneva, Cal. praef. ad Reg. Gal. Est hic divini verb● quasi quidam genius, ut nun quam emerga quieto & dormy ente Satana. as warm in his Devotions, as clear and lightsome in his Disputes, truly observeth, that the pure doctrine of the Gospel never appears as it were above the water, but Satan's watchful eye is upon it, and he casts an envious gloat at it, and hath his Tobiases and Sanballats either to jeer or fright the sincere Professors out of the powerful preaching thereof. In which regard it is, that as the Jews in their edifying the material Temple, so you in the repairing of the Spiritual, Neh. 4. 17. Wi●h one of his hands he wrought in the work, with the other he held a weapon, have a weapon in the one hand, and a tool in the other; and you have hitherto more employed the Sword than the Mattock or Spade, by reason of the great opposition on all hands: and after you shall (through God's blessing) have laid the roof on this sacred building, and grateful 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 Profaneness and Sacrilege on the other: Heretics with one edge, and Schismatics with the other. For as in the beginning of the Reformation, so now in the endeavoured perfection thereof, the mortal enemy of our immortal souls sets on work all sorts of Heretics and Schismatics to hinder, disturb, and (if it were possible) destroy this excellent work. The Heretics he employeth to pervert the Catholic doctrine, the Schismatics to subvert the Apostolic discipline of the Church: the Heretics endeavour to shake the foundations, the Schismatics to make breaches in the walls: the Heretics to rot the main timber, the Schismatics to pull in sunder the rafters of this sacred structure. Now of all Heretics and Schismatics 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 Kingdom. First, In regard of their affinity with many other damnable Heretics, both Ancient and Later; for they are allied unto, and may claim kindred with, 1. The Millenarians in the first Age, proclaiming Christ's Temporal Kingdom upon earth for a thousand years, before the day of Judgement. 2. With the Marcionites in the second Age, who denied the substance of Christ's humane body made of a woman. Gal. 4. 4. 3. The Catharists or Novatians in the third Age, who denied Repentance and restitution to the Church thereupon, to those that fell in time of persecution. 4. With the Donatists in the fourth Age, who rebaptized all those that had received Baptism before in the Catholic Church. Lastly, with a rabble of Heretics in the latter Ages, namely, the Apostolici, the Adamites, the Enthusiasts, the Psycopannychists, the Polygamists, the jesuits, the Arminians, and the Brownists; of all which and their Errors, I have set down a particular Catalogue, Chap. 2. As it was said of Caius Caesar, In uno Caesare multi Marii; and as Cicero saith of the Family of the Bruti, that it had in it multorum insitam atque illuminatam virtutem: so in one Anabaptist you have many Heretics, and in this one Sect as it were one stock, many erroneous and schismatical 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 pried into every corner of this Kingdom, and several rooms in the great Ship of the Church, have bestowed themselves under the hatches, and laid 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 than a toleration. See The compassionate Samaritan, 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 public, may have public protection; that all Statures against the Separatists be reviewed, and repealed; that the Press may be free for any man that writes nothing scandalous or dangerous to the State; that this Parliament prove themselves love Fathers to all sorts of good men, bearing respect unto all, and so inviting an equal assistance and affection from all. They preach, and print, and practise their Heretical impieties openly; they hold their Conventicles weekly in our chief Cities, and Suburbs thereof, and there prophesy by turns; and (that I may use the phrase of Tertullian) aedificantur in ruinam, they build one another in the faith of their Sect, to the ruin of their souls; they flock in great multitudes to their Iordans, and both Sexes enter into the River, and are dipped after their manner with a kind of spell containing the heads of their erroneous tenets, and their engaging themselves in their schismatical 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 fanatical enthusiasms, so the Presses sweat and groan under the load of their blasphemies. For they print not only Anabaptism, from whence they take their name; but many other most damnable doctrines, tending to carnal liberty, Familisme, and a medley and hodg-podge of all Religions. Witness the Book printed 1644. Pref. p. 〈◊〉 called The Bloody Tenet, which the Author affirmeth he wrote in Milk; and if he did so, he hath put much Rat's bane into it, as namely, That it is the will and command of God, that since the coming of his Son the Lord jesus, a permission of the most Paganish, jewish, Turkish, or Antichristian Consciences and Worships be granted to all men in all Nations and Countries; That Civil States with their Officers of justice are not Governors or Defenders of the Spiritual 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 souls crying for vengeance under the Altar: Witness 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. Witness a Pamphlet newly come forth, entitled, Man's Mortality, in which the soul is cast into an Endymion sleep, from the hour of death to the day of Judgement. Witness a bold Libel offered to hundreds, and to some at the door of the house of Commons, called The Vindication of the Royal Commission of King jesus, wherein the brazen faced Author blusheth not to brand all the Reformed Churches, and the whole Christian world at this day, which christian their children, & sign them with the seal of the Covenant, with the odious name of an Antichristian faction. Thirdly, In regard of the peculiar malignity this heresy hath to Magistracy; other heresies are stricken by Authority, this strikes at Authority itself, 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 heresy, and impiety; and if this Sect prevail, we shall have no Monarchy in the State, nor Hierarchy in the Church, but an Anarchy in both. It grieveth a Religious eye to see other vermin corrupting other Flowers of Paradise, as our sweet Violets, and fragrant Roses, and fairest Lilies, and various julyflowers, and blushing Emmenies, and beautiful Tulips: but most of all to see this heresy, like a venomous serpent, lying at the root of the Crown-Imperiall, which if it be not killed, will so poison it, that the leaves will fall off by degrees, and the stalk itself shortly wither. We read in the Prophecy of Zacharie of two staves, the staff of beauty, and the staff of bonds, which supported the State and Church of Israel. By the staff of beauty or comeliness, the Laws of every Kingdom and Commonwealth may be understood, which bear up the State, and preserve decent order and comeliness among men; By the staff of bonds the covenants and oaths whereby the members are firmly tied to their head, and one to another. If the staff of beauty be broken, there will be a down-fall of all good order and government: if the staff 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 staff of beauty in that borne before the House of Commons, in which the Legislative power and the beautiful order of the several Estates of this Kingdom are conspicuous; the staff of bonds in that which is carried before the House of Peers, in which the power of judicature, even to bonds and death, principally resideth. Now because these heretics alone professedly teach the exautorating all Christian Magistrates, ● Bloody ●net, p. 2. and in express terms deny both the Legislative power in the Commons to propound or enact Laws in matter of Religion, and all coercive power in the house of Peers, or any other, to inflict civil punishment for the violation of them, and so as much as in them lieth, they endeavour to break both these staves of the Prophet, they deserve the smartest stroke from both. ●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. With these Heretics I enter into Lists in the ensuing Tractate, and without any flourish of Rhetoric at all fall upon them with Logical and Theological weapons, wielded after a Scholastical manner; for it is most true which Papirius Cursor sometimes spoke in the head of his Troops, advancing on in their march against the Army of the Samnites, more glorious in show then formidable, as consisting of men more sumptuously then strongly armed, encouraging his soldiers after this manner: Fear not this Pageant rather than Army; their large feathers and embroidered scarves give no wounds; their rich belts, and painted targets, and thin gilt breastplates will not endure the push of the Roman pike. It is not beauty, and gorgeous apparel, but strength, and valour, and Armour of proof makes a Warrior. And therefore that brave Commander of the Trojans, Hector, deservedly checked his brother Paris, a Paragon of beauty, and an excellent Carpet Knight, in the flower of his age, ●er. Il. for undertaking a single combat with Menclaus, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Picked phrases and witty conceits and ornaments of Rhetoric do well in Panegyrics, & Paraeneticks, but they are of little or no use in polemics, in which thus Ennius informs us, Vi geritur res: Spernitur orator bonus, horridu ' miles' amatur. But why do I trouble myself 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 pressed 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 grown most insolent, Theod. hist. l. Gast. de Ana● l. 1. Quoties ● ve publice, s●● privatim congrederemur cu● Anabaptistis, semper vict● abibat verit● quae a nobis stat. 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 Pastoral charge See Romarue●● hindered me. But now being discharged against my will, 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. 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 seem lacking to the fuller confutation of those erroneous tenets, & to commend both to the public view, that the Antidote might be there ready, where the infection first broke out. As Solinus writeth, that in Sardinia where there is a venomous Serpent called Solifuga, (whose biting is present death) there is also at hand a Fountain, in which they who wash themselves after they are bit, are presently cured. This venomous Serpent (verè Solifuga) flying from, and shunning the light of God's Word, is the Anabaptist, who in these later times first showed his shining head, and speckled skin, and thrust out his sting near the place of my residence, for more than twenty years: And if these Disputations and Writings of mine may prove like the Waters of the Fountain in Sardinia, ●etron. Arbit. ●nde datum est ●ulnus, contigit ●de salus. sovereign against the sting and teeth of this Serpent, I shall account my pains well spent; and whilst I endeavour to free others from spiritual thraldom, forget the tediousness of my corporal, and possess my soul in patience, till God shall send deliverance; to whose gracious direction, and powerful protection, I commend you, beseeching God to crown your sincere intentions, and religious endeavours, for the Reformation of Church and State, with such success, that this your meeting may be like to that in the 25. year of Edw. 3. which is known to posterity by the name of Benedictum Parliamentum, the blessed Parliament. Yours in the Lord jesus, DAN: FEATLEY. From Prison in the Lo: Peter's house in Aldersgate-street, jan. 10. 1644. TO MY REVEREND, and much esteemed Friend, Mr. JOHN DOWNAM. Worthy Sir, I Have now finished my polemical 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 down Paedobaptism, and cry up Anabaptism, not only in the Pulpit, but also from the * See A. Bar● his Treatise Dipping: F● Cornwell his Pamphlet, entitled, The Commission of King jesus: A. Ritter his Libel, calle● The Vanity of Childish Baptism: Changed Blockwood, The storming of Antichrist, and the Confess of the Anabap●ists, printed at London, 1644. Press, to the great offence of godly minds, and the scandal of the Church. You will peradventure return me an Answer in the words of the Poet, Ole quid ad te? What doth this concern me, whose Restraint is a necessary Supersedeas from proceeding against these presumptuous and daring Sectaries? And the unfurnishing me of all Books, and helps of mine own Notes and Collections lately taken from me) furnisheth me with too just an excuse for not writing. I confess to my grief it doth, but what will you have me do, Situ & otio torpescere? Such a rest would be most restless and tedious; The less I do, the more I must needs suffer; and the more I do, the less I suffer. And believe me, Sir, it is not an ambition to be seen in the Press, but a desire for the time to forget my unsufferable pressures, which hath now set me on work. As when we have the world at will, and can give our Mind her vagaries at pleasure, to fix or thoughts on any certain subject, is a kind of incarceration of the spirit; so when our Estate is sequestered, and our person confined, and no theme 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 business is, I hear 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 Press, for both my Pulpits are taken from me, and possessed by others, and I cannot obtain (though by myself and friends I earnestly sought 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, than the juice of Gall, in regard of the malignity of the times, and the insolences of the enemies of the truth. As Adders, Efts, and other venomous serpents breed in old broken walls: so all sorts of Heretics and Schismatics breed and are exceedingly multiplied 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 Zeal hath stirred up my drooping spirit, See Romar● printed by Bourne at th● old Exchange 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 Hermit, bade him look up to heaven, & Paradisum ment 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 wilderness. So verily it seems 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 Convulsions in the State, and Distractions in the Church, and turn our Baptism of blood into a Baptism of tears: in which we may and aught all to be Anabaptists. This is the hearty wish of him, who loveth the truth for itself, and you for the truth's sake, Dan: Featley. The Preface to the Reader. IN nova fert animus mutatas discere formas Corpora. I am to tell thee (Christian Reader) this New year of new changes never heard of in former Ages, namely, of Haras turned nito Arras, Stables into Temples, Stalls into Quires, Shop-boards into Communion Tables, Tubs into Pulpits, Aprons into Linen Ephods, and Mechanics of the lowest rank into Priests of the high places. Thou shalt hear in this Treatise not of a line drawn after Protogenes, nor of an Iliad after Homer, but of a Metamorphosis after Ovid: not made by Poetical licence, but by Prophetical liberty: not of men into beasts, ●tus 1. 12. but of S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil 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, p. ad Paulin. quoth 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, have ●ophista ●●bo●us, have universi praesununt, do●ent ●riusquam discunt. it is now: Physicians keep within the bounds of their Science; Smiths meddle with the Hammer and Anvil; the Linen Draper deals not in Woollen cloth, nor the Woollen Draper in Linen; the Carpenter takes not the joiners' work out of his hand, nor the joiner the Carpenters; the Shoemaker goes not beyond his Last, nor the Tailor beyond his Measure; only the trade of expounding Scripture is a Mystery which every Artisan arrogateth to himself. The Physician here will be prescribing receipts, the Lawyer will be demurring upon dubia Evangelica, and every handicraft's man will b● handling the pure Word of God with impure and unwashed hands. This the prattling huswife, this the old dotard, this the wrangling sophister, in a word, this men of a●● professions, and men of no profession, 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 insufficiency of most men's gifts for it, cries out, Who is sufficient for these things? 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 pulpits sacra eloquia tractare apud Lutheranos & Calvinistas videret? But if we consider men's opinions of their own gifts, and their practice at this day, we may say, Who is not sufficient for these things? Not the meanest Artisan, not the illiteratest Day-labourer, but holds himself sufficient to be a Master-builder in Christ's Church. When the Jesuit heretofore cast this in our dish, we always flung it back into his face, with a confident denial, answering him in the words of the Archangel, jude 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 mere opposition to Popery, notwithstanding herein strengthen the Papists hands against us, and put us to that miserable Apology of the Poet, — Pudet haec opprobria nobis, Et dici potuisse, & non potuisse refelli. It is a thousand pities, that not in the dawning of the day from the night of Popery, and first glimmering of the light of Reformation, as in Luther's first standing up for the Truth; but now in the noon tie of the Gospel, such owls and bats should fly abroad every where, See Sleid. Com. l. 5. 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 barns, or rotten trees, or put in Cages fit for such night-birds. I wonder that our doors, posts, and walls sweat not, upon which such Notes as these have been of late affixed, On such a day such a Brewer's Clerk Exerciseth, Such a Tailor Expoundeth, Such a Waterman Teacheth. If we have a Pers. pro● Sat. 1. Corvo● Poetas & Po● tridas picas. Crow-Poets, and Pye-Poetesses; if Turner's turn Bezaliels, and Aholiabs to mend the polished works of the Temple; if Cooks, with Demosthenes, (deservedly reproved by b Theod. his li. 4. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & S. Basil) instead of mincing of their meat fall upon dividing of the Word; if Tailors leap up from the Shopboard to the Pulpit, and patch up Sermons out of stolen shreds; if not only of the lowest of the people, as in jeroboams time, Priests are consecrated to the most high God; but if like as Novatus consecrated himself a Bishop, so these ordain 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: do we marvel to see such confusion in the Church as there is? As Christ sometimes spoke, Si lumen tenebrae, quantae tenebrae? If the light that is in thee be darkness, Mat. 6. 23. how great is that darkness? So may we truly say, If in Order itself there be Confusion, how great is the confusion? What are all the Prophets become mad, 2 Pet. 2. 16. that the ass' 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 wear our master's cognizance, who was said by some of his kicred to be besides himself: Mar. 3. 21. yet we must tell them the case is far different; for there the Ass saw the Angel in his way, Nun. 16. 23. but here the Angels see the Asses in their places; there the Ass spoke 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 Clergy of Laics, come, that he may not think that these Russet Rabbis, and Mechanic Enthusiasts, and profound Watermen, and Sublime Coachmen, and Illuminated Tradesmen of almost all sorts are dropped from the clouds: Let him peruse the Catalogues of Heretics written by Alfonsus à Castro, Pontanus, Slussenburgius, and Ambrose de Rusconibus, together with the History of Sleiden, Bullenger, and Gabriel Abres, and others, and he shall find that they all proceeded Doctors out of the School of one Stock the * 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. Ana●. Of whom we may say, as Irenaeus sometime spoke of the Heretic 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 senseless 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 several places by the Magistrates. The fire in the reigns of Queen Elizabeth, 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. and King james, and our gracious Sovereign, till now, was covered in England under the ashes; or if it broke out at any time, by the care of the Ecclesiastical and Civil Magistrates it was soon put out. But of late, since the unhappy distractions which our sins have brought upon us, the Temporal sword being other ways employed, and the Spiritual locked up ●ast in the scabbard, this Sect, among others, hath so far presumed upon the patience of the State, that it hath held weekly Conventicles, rebaptized hundreds of men and women together in the twilight in Rivulets, and some arms of the Thames, and elsewhere, dipping them over head and ears. It hath printed divers Pamphlets in defence of their Heresy, yea and challenged some of our Preachers to disputation. Now although my bent hath been always hitherto against the most dangerous enemy of our Church and State, the Jesuit, to extinguish such balls of wildfire as they have cast in the bosom of our Church, yet seeing this strange fire kindled in the neighbouring parishes, and many Nadabs' & Abinu's offering it on God's Altar, I thought it my duty to cast the waters of Siloam upon it, to extinguish it. Thine in the Lord jesus, D. F. Prisoner in Peter-house. Calend. jan. 1645. A TABLE of the especial Contents. I. A True Relation of a Disputation in Southwark, with four Anabaptists. page 1. II. Aaditions to the former Disputation: In which, to clear Texts of Scripture before alleged, are adjoined divers Arguments drawn from the testimony of the Fathers, and consent of the Church, and reasons for children's Baptism. 18 III. A Tractate of the names and several sorts of Anabaptists. 23 IU. Of the Errors of the Anabaptists both common to other Sects, and those which are peculiarly th●ir own. 28 V. A particular confutation of six of their erronerus tenets: 1. Concerning Dipping, and the pretended necessity thereof. 2. Concerning the baptising of Children, p. 39 To which is added, A censure of Master Cornwell his Book, entitled, The Vindication of the Commission of King Jesus, p. 64. As also of A. R. his Tractate, entitled, The vanity of childish Baptism. 69 3. Concerning Set-formes of Prayer. 84 4. Concerning the distinction of the Clergy and Laity. 129 5. Concerning taking oaths before the Magistrate, especially the Oath Ex Officio. 157 6. Concerning the office of the Civil 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 carnal Sect. 207 4. That they are a cruel and bloody Sect. 210 5. That they are a profane and sacrilegious Sect. 212 VII. The fearful judgements of God inflicted upon the ringleaders 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 himself. p. 125. lin. 18 r. hebetetur, p. 185. lin. 6. deal to. page 189. l. 8. r. Sceptre. 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. deal of. Greg. Naz. Theol. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What wilt thou say of Infants that neither experimentally know the grace of Baptism, nor the loss by want thereof? Shall we baptise them? Yes, by all means, if there be any danger; For it were better that they should be sanctified, though they be not sensible thereof, then to go 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, Scotchman. we come to dispute with you at this time, not for contention sake, but to receive satisfaction: we hold that the Baptism of Infants cannot be proved lawful by the Testimony of Scripture, or by Apostolical 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, D. Featley. I thought that the ending of this meeting had been to have reasoned with you about other matters, and that my task would have been to have justified our Communion-Booke, and the lawfulness and necessity of coming to the Church, which I am ready to do. Anabaptism (which I perceive is the point you hold) is an heresy long since condemned both by the Greek and Latin Church, and I could have wished also that you had brought scholars with you, who knew how to dispute, which I conceive you do not, so far as I guess by your habit, and am informed concerning your professions: for there are but two ways 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 Original Languages, For no Translation is simply authentical, 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 far only 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 Catechism, who yet are so well conceited of yourselves, that you take upon you to teach others. This, M. Doctor, Scotchman. 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. D. Featley. For it is ad Rhombum, Section 1. if you know what the Phrase meaneth. Two Questions of the Trinity propounded. Is not the form of Baptism this? I Baptise thee in the name of the Father, the Son, and the Holy Ghost? therefore my questions concerning the Trinity appertain to the Doctrine of Baptism. Before therefore I answer you concerning the persons fit to be Baptised, whether men and women only 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) Do you believe, saith he, that each of the three persons is God? how then doth Christ, john 17. 3. say that the Father is the only true God? 2. After turning to the other. Do you believe that the Holy Ghost proceeds from the Father, and the Son? if you do so, how then do you answer the words of our Saviour, john 15. 26. The Spirit which proceeds from the Father? there is no mention at all of proceeding from the Son, but the Father only. To the latter of these queries nothing was answered, by either of them; to the former they both answered. First the Scotchman. We never intent to deny that every person in Trinity is God, Scotchman for the text you allege, 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 do not urge the word true, D. Featley. 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, than the holy Ghost is not God. But God the Father is the only true God; Ergo the Holy Ghost is not God. The Father is said to be the only God in respect of Essence. Scotchman. This Answer contains in it Blasphemy; D. Featley. for if the Father be the only true God, in respect of Essence; The venturous Scotchman was so slunnied with this blow, that he gave in, and spoke no more for a good space. 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 mean while one M. Cufin Cufin. interposing, said. I come not here to dispute, but to receive satisfaction of some doubts, which if you can resolve me in, I shall submit. Now for the place you allege out of S. John, I conceive it may be thus answered: Christ spoke 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, D Featley. as man only, it cannot stand with the Text; for it is added, and whom thou hast sent, jesus Christ. Christ saith it is life Eternal to know the Father to be the only true God, and whom he hath sent, Jesus Christ; but it is not life Eternal to know Christ only 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 temporal 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, Sir John Lenthall. the company is not satisfied with their Answers, I pray, resolve the doubt yourself. I will, as soon as they have propounded their objections; for, I moved these Questions only to make it appear to the auditors, See the Solution of those doubts, in the additions to the Conference. how unfit these men are to take upon them the office of Teachers, who are so imperfect in the fundamental points of Catechism. Now let them propound what questions they please. What is the nature of a visible Church? Cufin. what is the matter and f●rme of it? This Cufin is said to be one of the first that subscribed the Anabaptists confession. printed 1644. London. 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 joint consent of of all protestant Churches in the world, D Featley. French, Dutch, etc. in the harmony of confessions, Cufin. that the sincere preaching of the Word, D. Featley. Section 2● and the due administration of the Sacraments, constitutes or makes a true visible Church. The Papists make many notes of the Church, Of the definition of a true Church, as antiquity, universality, succession, miracles, and divers other: but the reformed Churches make but two only, namely those above mentioned. What is a true particular visible church? Cufin. A particular company of men, D Featley. professing the christian faith, known 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? Cufin. It is so. D. Featley. How prove you that? Cufin. First, D. Feateley. I answer, I need not to prove it, but you are to disprove it. For as Hooker teacheth, in his Ecclesiastical Polity, they who are in possession are not bound to prove their right, but they who go about to thrust them out are to disprove their right, and 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, Section 3. & the sacraments lawfully and rightly administered, That the church of England is a true Church. is such a church. But in the church of England the word is sincerely preached, and the sacraments lawfully administered. Ergo, the church of England is such a church. I deny that in the church of England the word is sincerely preached, Cufin. or the sacraments rightly administered. I have here two things to prove. 1. That the doctrine of the church of England is agreeable to God's word. 2. The sacraments are rightly administered 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 God's word. Ergo, the preaching of the word and administration of the sacraments in the church of England are agreeable to God's word. I deny that the 39 Articles and the book of common-prayer are agreeable to God's word. Cufin. 1. I will prove that the book of Articles is agreeable to God's 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 God's 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 show how it is agreeable to scripture. For the 39 Articles, Cufin. I know not what they are, I never saw them that I remember. Then for aught you know they are all conformable to scripture, D. Featley. 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 do you except against it? I except against your administration of Baptism, it is not rightly administered in your church; Cufin. for you baptise children, and that is not agreeable to God's word: Anabaptist. if you say it is, Section 4. how do you prove it by scriptures? This D. F. undertook to prove out of scriptures, That the Magistrate may compel men to come to church, and serve God there according to his word. but before he alleged any text of scripture for it, another Anabaptist interposed. You say your church is a true church; that cannot be: for the true church compels none to come to church, or punishes him for his conscience, as the church of England doth. josiah was supreme governor of the true church in judah and Israel, D. Featley. but josiah compelled all Israel to come to the house of God and worship him there, 2 Chron. 34. 33. So josiah 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 civil magistrate to the true worship of God. Josiah compelled them to come to Jerusalem; Anabaptist. but that law is not now in force. There is a threefold law of God delivered by Moses. D. Featley. 1. Ceremonial. 2. Judicial. and 3. Moral. The ceremonial and judicial are not now in force; but the moral is, and josiah did this by the command of the moral law. For the text saith not that he compelled them to come to jerusalem, but to serve the Lord their God, which is a duty required by the moral law, and the law of nature. For though the place of God's Service and the manner be changed, yet the substantial worship of God still remains, and princes are now as much bound to compel their subjects to the true worship of God, as josiah was. And moreover it is to be noted, that josiah did this by virtue of a covenant, which he made before the Lord, to walk after the Lord, and keep his commandments, 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, Here this third Anabaptist was blanked, and, to save his credit, starts up another doubt. according to the law of Moses; which words have an apparent reference to that first and great commandment, 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 moral and perpetual, as all grant. Prove that any aught to be compelled by the gospel. Anabaptist. That which josiah did agreeably to the moral law, D. Featley. bindeth us under the gospel; for Christ in the gospel both repeateth and confirmeth this commandment of loving the Lord, with all our heart, and all our soul, calling it the first and great commandment, Mat. 22. 37. 38. Therefore our princes are as much bound, as josiah was, to compel 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 compel men to come to church, and hear God's 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 highways, and hedges, and compel 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 oversight of you, and submit your selus, for they watch for your souls, etc. To which, if we add 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 lawful superiors, either temporal or spiritual, commanding lawful things, are to be obeyed. But your lawful superiors in church and commonwealth, 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 lawful authority, if you come not. The word of God doth not command us to come to your steeple-houses, Anabaptist. the King hath nothing to do to command us in that kind. The King hath power to command you in all things that are lawful, D. Featley. and not repugnant to God's word: (indeed if he should command any thing against God's 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 lawful and no way repugnant to God's word, but most agreeable thereunto to come to our steeple-houses, (as you call them) where the servants of God assemble on the Lord's day and other times, Anabaptist. to worship him in spirit and truth. Ergo, D. Featley. the King hath power to command you to come to our church. Anabaptist. The King makes an Idol of the church, Here the Anabaptist yieldeth the buckler, viz. that the Magistrate ought to be obeyed, when he commandeth men to hear God's word in 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, D. Featley. as if your society were the true church, This was the plea of the old Donatists. 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 lawful pastors, Section 5. nor flocks, there is not a true church. That the Anabaptist shave no Church. But amongst you there are not lawful pastors, nor flocks. Ergo, no true church. We have amongst us lawful Pastors. Anabaptist. There are no lawful Pastors but those who are sent, D. Featley. 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 lawful pastors. None amongst us teach; but they have Ordination, for they are elected, examined and proved. Anabaptist. Have you imposition of hands of the Presbytery? We are not bound to tell you, D. Featley, if you will come to our Church you may see. Anabaptist. I pray you M. Doctor come to the point: how prove you the Baptism of Children to be lawful by the Word of God? Cufin. It seems you will willingly fall upon no other point but this of Anabaptism, D. Featley. which heresy was condemned near fifteen hundred years ago. Here, after a long space, the Scotchman puts in a word, saying, Section 6. Not sixteen hundred years ago. Of the christening children, If it were but a thousand, it is long enough, being condemned by the whole Christian Church, D. Featley. Greek and Latin. Sir, that is neither here nor there, you know what the woman of Samaria said, Joh. 4. Cufin. Our fathers worshipped in this mountain, and ye say that at jerusalem 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 jacob and Christ. D. Featley. But to let that your error pass, the Samaritans indeed were in an error a long time; but this is no error, but a doctrine of truth, that children ought to be baptised. 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 universal church. 3. From evident reason. I will produce all these for the baptism of children. We desire to have it proved by scripture. Scotchman. Our proofs out of scripture are of two sorts; D. Featley. some probable, some necessary. First probable; as where it is said in the Acts 16. 33. that the Apostle baptised the Gaoler, with all that belonged to him and Lydia, and her household, Acts. 16. 15. and 1 Cor. 1. 16. that he baptised the household of Stephanas, and in a whole household in all probability there were some children. I cannot tell that; let's hear your necessary proof out of God's word. Scotchman. There is as good ground, D. Featley. reason, or warrant for the baptising of children now, as there was of old for circumcising them. But of old children were to be circumcised; Deut. 10. 16. many plain places there are where that was commanded. Joshu. 5. 2. & c● Ergo now by the same warrant they are to be baptised. We deny that there is the same warrant or ground now for the baptising of children, Scotchman. that there was of old for the circumcising of them. For there is an express command for circumcising of children; but there is none for the baptising of any but those who can hear the word preached, Mat. 28. Go teach and baptise. 1. That which circumcision was in the old law to the Jews, D. Featley. that is baptism now to us, the sacrament of entrance into the church; for so St. Austin and all sound divines hold, that our sacrament of baptism 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 righteousness of faith. But for the same end also was baptism 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 days had not actual 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 actual faith, nor can make profession thereof, yet may and aught to receive the sacrament of baptism, 〈◊〉 this argument drawn 〈◊〉 analogy 〈◊〉 Anabaptists 〈◊〉 sweared no●ing at all. which is a seal of the covenat of grace, and righteousness by faith. Children ought not to be baptised, 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 baptised, scotchman. because they have not actual faith, 〈◊〉 Peatley. which I overthrew but even now; sometimes, because there is no commandment for it. Which as the future arguments disprove, so, see a punctual refutation of this answer. Infra art. 2. ob. jâ Prove it by scripture that they ought to be baptised. scotchman. So I will: 〈◊〉 Featley. first, I will allege you the text of scripture, and then frame my argument from it; the place of scripture is, joh. 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 baptising 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 baptised with water, and regenerated by the spirit, then is there a necessity of baptising children, or else they cannot enter into the kingdom of God; (that is, ordinarily) for we must not tie God to outward means. But the former is true. Ergo, the latter. By this your reason it would follow that all that are baptised are regenerated, scotchman. and none regenerated but those who are baptised; what becomes then of those who die without baptism? I conceive the same of them as of those among the Jews who died before they were circumcised; D. Featley. we leave them to the mercy of God, conceiving charitably of their salvation, because the children of the faithful 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 baptised; or, which comes all to one, that the sacrament of baptism ought to be administered to children, as the ordinary means of their salvation. This text speaks not of children, but of men; Cufin. children are not men, You might as well and better say, D. Featley. that women are not men; and do you think that women ought not to be baptised? 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, aught to be born of water and the spirit. Talium enim est regnum c●● lorum, Mat. 19 14. But children enter into the kingdom of God as well as men of ripers years. Ergo children ought to be born again with water, etc. How prove you that children enter into the kingdom of God? Anabaptist. All those that are holy enter into the kingdom of God. D. Featley. But the children of the faithful are holy, 1 Cor. 7. 14. Ergo they enter into the kingdom of God. The Apostle meaneth that such are not bastards. Anabaptists. At which the company laughing, as a ridiculous answer, See the refutation of this an●swer in the ce●sure of a book, entitled, Th● Vanity of children's baptism. 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 concerning laymen's preaching. I will prove unto you M. Doctor, that neither you, nor such men as you are aught to preach, but such only aught to perform that office of preaching, Infra & articls 2. argum. 8. as are apppointed by us. How prove you that? D. Featley. Those who are ordained ministers by ungodly men, Anabaptist. ought not to preach. But you, and others as you are, be ordained by ungodly men. Ergo, you ought not to preach. I deny both your propositions. D. Featley. 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 aught to discharge their function. judas the Apostle, and Nicholas the deacon, were ungodly men; yet the ministerial acts they did, either in preaching the word, or administering the sacraments, were never accounted void. Secondly, I deny that our bishops were ungodly men. They that persecute good men are ungodly men. Anabaptist. But all your bishops persecute good men. Ergo, the bishops are ungodly men. I answer: first, D. Featley. some of our bishops never persecuted any man; as namely, the Archbishop 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 schismatics that disobey the King's ecclesiastical laws, and disturb the peace of the church. Yea, Anabaptist. 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 sat there, and by silence gave consent. The Primate of Ireland was never a Judge in our high commission in England, D. Featley. 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 than mere Laymen. We do no read of any such distinction in the word of God, Anabaptist. as Laymen and Clergymen, SECT. 7. these are popish distinctions; Of the distinction of the Clergy & Laics. the word. Lay is not in all the scriptures. No more is the word Trinity, nor sacrament, nor many others read in scripture, D. Featley. yet the sense of them is there, and so is the distinction of Clergy and Laity; And that none may exercise the function of a minister of the Gospel, without a special calling thereunto for God commandeth that the people should learn the law from the Priest's mouth; the Priests were no other than the Clergy, and the common people than the Laity. Their Priesthood was not the same with yours. It was the same for substance, but not for ceremony and manner of worship; their Priesthood was typical, ours evangelical; they by the figures of the ceremonial law fore-shewed Christ to come, Anabaptist. we preach that Christ is come. D. Featley. Can you prove any such distinctions in the new testament? Anabaptist. We can: D. Featley, for we read in the new testament of pastors and flocks; they who feed with the word, are the Clergy; and the flocks who are fed, are the Laity. All are not pastors 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 Laymen, Anabaptist. therefore may Laymen preach; I instance in Steven, etc. The Deacons were not mere Laymen, D. Featley. but men full of the holy Ghost, and of wisdom, upon whom the Apostles laid 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, Cufin. 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 talon, it is our duty to improve it. They that were scattered and preached the gospel, D. Featley. were such as the Apostles had laid 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 public preaching, and administering the sacraments, which appertaineth only to pastors by their special function; but of edifying one another, and teaching and admonishing in private, 1 Thess. 5. 11. according to the precept of S. Paul, Colos. 3. 16. Let the word of God dwell richly among you, in all wisdom, teaching and admonishing one another: this was no public 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 God's word. It is true, in time of persecution we read of one Frumentius a Layman, who in his travails 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 publicly by virtue of a pastoral function, Cufin. or expounding scriptures, D. Featley. 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 public and private; Another Anabaptist. it is as lawful 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. D. Featley. What? Have you not houses to eat and to drink in? Or despise ye the church of God? The word in the original is ecclesia, Anabaptist. not templum, which never signifieth your Steeplehouse in all the scripture. The word ecclesia is taken diversely in holy scripture: D. Featley. 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. etc. 2. For the place of their public 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? Anabaptist. There is a public house of God, D. Featley. that is, a place sequestered from common use, and dedicated to God's service, and there is a private house of God, as we read Ro. 16. 5. where some of the faithful privately 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 public churches for the service of God, to which we may and aught to repair, and in these churches no layman ought to preach, nor at all exercise the pastoral function, either there or any where else. Which I prove by two reasons especially. First, none ought to take upon them the office of pastor, or minister of the word, 1. Reason. who are not able to reprove and convince Heretics, and all gainsayers: but your lay and unlettered men are not able to convince Heretics, and stop the mouths of gayn-savers, because they can allege no scripture but that which is translated into their mother-tongue, in which there may be and are some errors: for, though the Scriptures be the infallible word of God, yet the translators were men subject to error, and they sometimes mistake. Will you say that those learned men who translated the bible at Geneva committed any error in their translation? Scotchman. I will; and for instance, Luke 22. 25. D. Featley. in the Geneva translation, printed 1569. we read, the Kings of the Gentiles reign over them, and they that bear rule over them are called gracious Lords: whereas in the original it is Euergetai, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefactors, or bountiful; yet this place hath been much urged against the titles of our Arch-Bishops and Bishops, as if Christ forbade any ministers of the gospel to be called by the titles of Lords or gracious, whereas 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 gospel, but to all Christians. Besides this, I could produce many other errors in that translation, which are corrected in the King's translation. Though we cannot prove the letter to be well translated, Anabaptist. that matters not much, The Anabaptists blasphemy against the scripture. 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, D. Featley. without the revelation of the spirit of God; Anabaptist. the word revealed by the spirit is scripture. Very fine doctrine; if God reveal not to us the meaning of the scripture, D. Featley. 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 God's word? By experience. For, whatsoever is written in the word of God cometh to pass, Anabaptist. concerning Christ and Anti-christ; experience is the best doctor that teacheth us. This reason alone will not prove the bible to be God's word; D. Featley. for Moses saith, If a false prophet shall arise, and foretell any thing, and it come to pass, 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 penmen thereof were all true prophets, Anabaptist. and spoke from the mouth of God. I grant you, they did; yet by this argument alone you cannot convince an Atheist, D. Featley. or a Mahometan: for in Mahomet's Alc●●ron it is said, that Mahomet was a true prophet, and that the Angel spoke to him from God; you see to what a miserable plunge you are put, if you have no more knowledge then merely the translation of the English bible. Secondly, for the event of prophecies you speak of, how prove you the event of them? For the events of the latter prophecies are not set down in scripture; as namely, of the destruction of the temple, and the dispersion of the Jews into all nations. Traveller's can testify the truth of that. Anabaptist. Besides, some here, I doubt not, can witness. I believe it; D. Featley. but these travellers their report, and the testimony of those witness 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 Mahometan, out of your translated bible without other helps of learning, which you want. Secondly, 2. Reason. I prove that none of your Laymen, who have not received holy orders, may take upon them the sacred office of preaching the word, and administering the sacraments. The office of a minister is a holy office, which none may meddle with but those who have a lawful calling thereunto. To which purpose I alleged divers texts out of the new testament before: whereunto I will add the fearful judgements of God in the old testament, which fell upon Laymen who meddled with the priests office. As first, the judgement 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 selus above the congregation of the Lord? v. 28. And Moses said, if these men dieth 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 clavae 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 Ark, 2 Sam. 6. 6. 7. And when they came to Nachons' threshing floor, Uzza put his hand to the Ark 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 died by the Ark of God. Thirdly, upon Uzziah, who, for taking upon him to offer incense which belonged to the priests office, was stricken with a Leprosy that clavae 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 Sanctuary, 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 Leprosy rose up in his forehead, 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 forehead, 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 dwelled as a Leper in a house apart, because he was cut off from the house of the Lord. Fourthly, upon husbandmen and herdsmen, that took upon them to prophesy, 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 husbandman; for men taught me to be an herdsman from my youth up. So you artificers may be ashamed of your prophesying, and say, I am a tradesman; I am no prophet; men taught me to exercise a handicraft from my youth. At this, one Cufin being very angry, said; M. Doctor, Cufin. I am more lawfully called to preach the word than you; and that I will prove by scripture. You will have a hard task of it; D. Featley. for neither my name, nor yours, are found in scripture; neither is there any colour in all God's word for any Layman's preaching; much less such an illiterate artificer as you are. He that is called by saints to preach, Cufin. is better called, than he that is called by ungodly men. * Such saints as John of Lydan, who had 15. wives; and Cniperdoling, who died likeabeast. But I am called by saints. Ergo my calling is better than yours. You are like the Pharisees, who justify your selus; what arrogancy and pride is it in you, to term 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. See Sleidan. Comment. l. 10. But you are called by bishops, who lived in known sins. Ergo, Mr. Morgan. I am more lawfully called than you. Such a company of saints, D. Featley. as you are, Cufin. two of your holy society was, lately accused for a Rape. M. R. How can you know that none of your society live in known sins, D. Featley. who cannot say so of yourself? Much less of any of them. For I appeal to your own conscience, whether you and they in your prayers to God do not ask him forgiveness 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. Cufin. And do you not know that these are sins? D. Featley. I know they are. Cufin. Then by your own confession you live in known sins. D. Featley. Though I know them, Cufin. yet I do not approve of them. And can you prove, D. Featley. 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 died without spot or taint; and I cannot sufficiently admire your boldness, 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 lieth slayeth the soul. Whosoever he was, Cufin. 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, D. Featley. yet some particular men in the church ought to execute this power of ordination. Here it grew late, and the conference broke off. 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 challenge. Finis. Additions to the former Conference. IN the conference above mentioned, D. F. promised to prove the baptism of children: 1. By scripture. 2. By consent of the universal 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 express testimony of scripture for the baptism, D. Featley. of children, we have a most forcible argument drawn from the consent of the universal church, The consent of the catholic Christian church for the baptism of infants. testified by their constant practice of admitting children to baptism, even from the Apostles days 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 err, and general counsels, which the schools term the representative church, are subject to error, and have sometimes decreed heresy and falsehood for truth; but the formal 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 days 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 practice. But the catholic christian church, in all places and ages, even from the Apostles times, hath admitted the children of faithful parents to holy baptism. Ergo the practice 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 Latin, and the Ecclesiastical stories in all ages. Origen, in his Commentary upon the sixth chapter of St. Paul to the Romans, having alleged 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 baptism to little infants. And St. Austin, 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 custom of our mother the church, in baptising infants, is no way to be slighted or rejected; neither were it at all to be believed if it were not an Apostolical tradition. As for the continuance continuance of it, the history of all ages of the church confirms it; neither can there be brought an instance in any Christian church in the world that denied baptism to children, till this sect arose in Germany, since the reformation began there, in the days of Henry the eight. After the testimonies of scriptures, and the practice of the catholic 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 philosophical 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 allege. First, Arguments drawn from reason for ●bristening children. where the disease is, there ought the remedy to be applied. But the disease, to wit, original 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 baptism, aught to be applied to children as well as men. Secondly, those who are comprised within the covenant of grace, aught to be admitted into the church by baptism. For to them appertain both the promises of the new testament and the seal thereof, which is baptism. But the children of the faithful 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 baptism. Thirdly, no means of salvation ought to be denied to the children of the faithful, whereof they are capable. But baptism 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, baptism ought not to be denied to children. Fourthly, all those who receive the thing signified by baptism, aught 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 baptised, which have received the holy Ghost as well as we? But the children of the faithful receive the thing signified by baptism; to wit, regeneration and remission of sins. Ergo, they ought to receive the sign; to wit, the baptism of water. The proposition or major is proved already; 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 Father's face in heaven, Mat. 18. 10. and unless 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, baptising them. Whence they would infer that none are to be baptised but those to whom the gospel hath before been preached; & consequently, that children ought not to be baptised before they can hear and understand the gospel preached to them. ANSWER. 1. The setting preaching before baptising doth no more prove that preaching must always go before baptism, than the naming repentance before faith, (Mar. 1. 15. Repent, and believe the gospel) proves, that repentance goeth always before faith, which the Anabaptists themselves hold not. 2. Christ setteth in that place preaching before baptising for two reasons, neither of which make any thing against the baptism of children. The first is, because it is the more principal act of the ministerial function, for it is preaching which through the operation of the holy Spirit begetteth faith, which the sacraments only confirm; 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 always the preaching of the word goeth before the administration of the sacraments. For, first men believe, and after are admitted to baptism, but after the parents are converted, their children being comprised within the covenant are admitted to baptism; and whensoever any proselyte is to be made, this course is likewise to be taken, they must profess their faith before they be received into the church by baptism: 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 profess 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 commandment 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 Trinity in the beginning propounded by D. F. for no other end, but to try how well versed these ringleaders of the Anabaptists were in the more necessary points of catechism; he answered: The first was framed out of joh. 17. 3. This is life eternal, to know thee to be the only true God, and whom thou hast sent, jesus 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, joh. 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 eternal, to know thee to be the only true God, and whom thou hast sent, jesus 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 jesus, 1 Tim. 2. 5. The second objection was out of joh. 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 Litany, which proceedeth from the Father and the Son? To this none of the Anabaptists gave any answer at all, yet the answer is very easy; for the spirit is said to proceed from the Father in the place above alleged, 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, joh. 15. 26. it is said, the spirit whom I will send you from the Father; which showeth that the holy Spirit hath a dependence 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 several 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 rebaptising; they are called also Catabaptists from the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying an abuser or profaner of baptism. 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 than Bavius and Maevius (of whom the poet elegantly writeth, Qui Bavium non odit, Conpen● Theol. amat tua carniva Maevi) Alstedius maketh fourteen sorts: first, the Muncerians, 2. the Apostolical, 3. the Separatists, 4 the Catharists, 25, the Silent'sts, 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 schismatical and heretical persons, Guil. Malms. De gest. reg. Angli. l. 5. Mi●i debeat collectionis gratiam, sibi habeat electionis materiam. that have near affinity with Anabaptists, known by all these names: yet these are not so many distinct and several 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 heretics, more ancient than the Anabaptists properly so called: as namely, the Apostolical, the Catharists, the Adamites, and Enthusiasts; though as I shall show 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 rebaptising, yet they go beyond the ordinary Anabaptists, holding far more damnable tenants than they. For the Augustinians believe that none shall enter into paradise till the prince of their sect, Austin 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 Trinity. Lastly, he omitteth one sort of Anabaptists, called Hemerobaptists, who in the summer time quotidiè baptizabantur, were christened every day; Gastius De Anabapt. exord. P. 50. 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 confute, 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 baptised by Novatus, or any other heretics, aught to be rebaptized by the orthodox pastors 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 baptism in the catholic church, by any other save those of his party, aught to be rebaptized. The third broached theirs in the year 1525. which was this; That baptism ought to be administered to none, but such as can give a good account of their faith; and in case any have been baptised in their infancy, that they ought to be rebaptized 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 practice were erroneous, yet some conceive,— causas habet error honestas, that they had very plausible pretences for it; namely, that heretics were miscreants, and had no place themselves in the true church of God; and that therefore they had no power by their baptism 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 themselves how then could they by their baptism wash others clean? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Against this opinion and practice of theirs, Erasm Ad●g. 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 heretics upon their submission, & recantation of their heresies, without rebaptising them. But St. Cyprian, a famous bishop in Africa in those days, and afterwards a glorious Martyr, took Pope Stephen to task, refeled his argument drawn from unwritten tradition by scripture, and in a provincial Synod held at Carthage, whereof he was precedent, Anno Dom. 258. with the joint suffrages of 87. bishops, condemns the sentence of the Roman Synod, and determines the flat contradictory thereunto; namely, that the baptism administered by heretics was invalid and Null; and that all that had no better baptism ought to be brought again to the font, and be christened anew, & no otherways to be accounted members of the true church. And truly 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 catholic faith. Howheit, with Erasmus his good leave be it spoken, whosoever shall dive deep into the point, and ponder what St. Austin hath written in his exquisite tractates against the Donatists, especially in his third book, where professedly he scans all the arguments alleged by St. Cypran, De bapt. con. Don. l 3. c. 4. 5. & 6. & l. 7. c. l. and his colleagues in the abovenamed 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 council of Nice it is ordered, can. 8. that the Catharists or Novatians, who shall renounce their heresy, and seek to be reconciled to the church, shall be received by imposition of hands, without requiring any new baptism of them: yet in the nineteenth canon it is decreed, that is the heretics, called the Paulians, (taking that name from Paulus Samosatenus) fly to the catholic church, Syn. Nic. c. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that they shall be rebaptized 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 heretics, whereof some destroy the foundation, as the Paulians, Gnostics, Cataphrygians, and the like; others held the foundation, but built upon it hay and stubble, as the Catharists, and Novatians, and such heretics as had a right belief in the blessed Trinity, and the natures and offices of Christ, yet upon this good seed, super seminarunt zizania: some depraved the essential form of baptism prescribed by our Saviour, as did that Arrian of whom Nicephorus writeth; L. 10 hist. c. 35 Refert quendam Episcopum Arrianum nomine Deutrum baptizasse in nomine patris per filium in spiritu sancto, & addit miraculosè accidisse, ut aqua quae ad baptismum parata eret repent in detestationem Arrianae harcsi● quam ille praedictis verbis profiteri intendebat disparuerit. that after he had used an heretical kind of form, & dipped his hand in the font to christian the child, all the water suddenly 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 baptism; and all those, who were baptised by these latter sort of heretics, the church held their baptism good, and therefore did not re-baptize them when they received them into the church, but only enjoined them publicly to renounce their errors: but those who had been baptised by the former sort of heretics, in regard their baptism was indeed no baptism, the church apppointed, agreeably unto this decree of the Synod of Nice, that they should not be admitted without a new baptism. For the second sort of Anabaptists, they were far worse than the former; for they made a separation from the catholic 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 heresy, they christened them again. The former sort of Anabaptists were accounted only erroneous and schismatical, but not heretical; but these were stigmatised for heretics 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 believe the holy catholic church, and the communion of saints. Yet with these heretics and schismatics, our jacobites, Brownists, and Barrowsts, symbolise; for, as the Donatists refused communion with the catholic church, in regard of some scandals they observed in it, so do these separate from the true church of England in regard of some abuses, and, as they term 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 fraternity; and as St. Austin complains of the Donatists, Ep. 50. altaria lignea fregerunt. that wheresoever they bore sway, they broke down the communion tables (which he there metaphorically termeth Altars) and defaced the churches: so we have had but too just cause to complain of the like outrages committed by some of the Zelots of that strain, though some of them of late have not escaped the heavy judgement of God for it. For the third sort of Anabaptists, they have sunk deeper in the former quag-mire, & are drowned over head & ears in it. For they not only nullify all baptism, administered either by Romish priests, or orthodox Protestants, but condemn baptising 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 original sin, yet they all allowed and practised the baptism of infants. The author of this third and worst sect of Anabaptists, was, as some say, * Pontan. cata●. haearet. & si Anabaptistae originem trabant a Donalistis, proximo tamen superiori tempore authorfuit Thomas Mon●tarius, seu Muncerus. Muncerus; as others, * Alstedius compend. Anno, 1525: 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 Anabaptism in Germany. This Stock affirmed, that God spoke to him by an Angel, and revealed his will to him in dreams promising him the place of the Angel Gabriel: in this man's school was Tho. Muncer bred, who kept such a racket in Alset, a city in the borders of Thuringia, and after him john Leydan, and Cniperdoling, who in the year 1532. infected and infested also Munster; wherein, though they consuled it, Bleidanus come. l. i●. Caucis s●rreis ●lligantui singul●, & ad summam turrem ●rbis exponuntur. See Eudaemon Johan, Apolog. Garneti. and kinged it for a time; yet in the end were taken, pinched with fiery pincers, and after stabbed 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 air. 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 showed by Roman catholics; the one upon an iron pole, the other upon a straw: so these ringleaders of the Anabaptists, who stickled so much for rebaptising in their life time, have been a thousand times rebaptized since their death, by every shower of rain beating through their iron lettuce. 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 several beds of these slippery Eels, or rather indeed Lampreys; for they have all of them some string or other of poison in them. Their errors they rank into three kinds. First, ecclesiastical, or in point of the church, or matter of faith. Secondly, political, or in point of policy, or matter of state. Thirdly, economical, or in point of family-government. First, their ecclesiastical errors, such as peculiarly concern the doctrine or discipline of the church, are, First, a Pantan. cattle haret. in verbo Anabapt. dicunt christ● per Mariam editum, ut vitrum sol penetrate, vel per canalem pluvia in terrum sertu●. That Christ took not flesh from the Virgin Mary, but that he passed through her as the Sun beams do through glass, or rain through a spout. Secondly, b I●. nullum esse peccatum ●iginale. That there is no original sin. Thirdly, c Pueros non esse baptizan does Gastius de Anabapt. exord. p. 129. dicunt baptismum parvulorum esse c● diabolo, & papae figmentum. That children ought not to be baptised. Fourthly, d Pontan. ib. qui in teneris annis baptizati fuerrunt, suni re-baptizandi. That such as have been baptised in their infancy, aught to be rebaptized when they come to years of discretion. Fifthly, e Pont, ab. docendi partes sib sumunt, Sleid. come. l. 10. coena peracta rex panem singulis parrigit his ver bis, accip te, comedite; regina poculum porrigens, bibite, inquit, ann●̄ciate mortem Domini. That Lay-people may preach and administer the sacraments, Gastius p. 35. Anabaptistae sumunt sibi omnes praedicandi officium. Sixthly, f Pont. ib. l●berum in spiritualibus esse homints arbitrium▪ That men have free will, not only in natural and moral, but also in spiritual actions. Seventhly, g Sleid. p. ●56. Lapso p●ccator denegant abs●lutionem. 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 Sleid. ib. Lutherum & Pontificem Romanum aiunt esse falsos prophetas, Lutherum tamen altero deteriorem. That Luther's doctrine is worse than the Popes. Secondly, their political errors, or in matter of state, are, First, i Pont. cattle. libertatem per principes extinctam armis esse vindicandam. That the people may depose their magistrates and chief rulers, Sleid. ib. licere plebets in magistratum arnia sumere. Secondly, k Pont. ib. Christiano non esse licitum gerere magistratum vel tenere imperium. 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 Sleid. l. 10. Non licere Christianis in foro contendere, non jusjurandum dicere. That none may administer an oath to another. Fourthly, m Pont. ib. sacinorosoes a magistratibus ultimo supplicio affic● non debere. That no malefactors ought to be put to death. Thirdly, their economical errors are, First, n Pont. ib. oportere facultates esse communes, & Sleid. l. ●0. Non licere Christiano habere quid proprium. That no man hath a propriety in his goods, but that all things ought to be held in common. Secondly, o Pont. ib. licitum esse ducere plures uxores. That it is lawful to have more wives than one at once. Thirdly, 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. 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 stragglers; 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 heretics. 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 drink, engender one with another, and beget strange monsters; whence is that proverb, Erasm. Adag. semper Africa altquid apportat novi: so divers kinds of heretics and schismatiks meeting together at unlawful conventicles, and having conference one with the other, have mingled their opinions, and brought forth mongrel heresies. Epiphanius instanceth in divers ancient heretics, but I shall only at this time in those heretics I am now to deal with, viz. the last and worst sort of Anabaptists; these join their opinions, and, if I may so speak, engender First, q Sleid. l. 10. Tradunt inter alia re●num Christi futurum esse ejusmodi ante supremum judicii diem, ut pii & electi regnent, impiis omnino deletis etc. with the Millenaties; and their joint issue is, That Christ before the day of judgement shall come down from heaven, and reign with the saints upon earth a thousand years; in which time they shall destroy all the wicked, binding their Kings in chains, and their Nobles in links of iron. Secondly, r Sleid. come. l. 10. p. 256. Lapso peccatori denegant absolutionem. with the Catharists or Novatians; and their joint issue is, That they are a communion of all saints, and that none that hath fallen into idolatry, or any other grievous crime, for which he hath been excommunicated, aught to be restored upon his repentance, to the church. Thirdly, s Compend. Alsted. Hutitae se solos jactitant filios aeternae felicitatis dicti à Iohanne Huta etc. with the Donatists; and their joint issue is, That in the true church there are no scandals, or lewd and vicious 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 reform them; that all such as have been baptised by any other than those of their sect, aught to be rebaptised. Fourthly, 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. with the Priscillianists; and their joint issue is, That Christ took not flesh from the Virgin Mary. Fifthly, 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. with the Adamites; and their joint issue is, That clothes were appointed not so much to cover shame, as to discover sin; and that therefore they being such as Adam was in his innocence, aught to go naked and not to be ashamed. Sixtly, w Sleid. l. 10, Ad bonorum communicalionem homines adigendos, non enim licere Christiano aliquid proprium habere, sed omnia omnibus esse debere communia. with the Apostolici; that is, a sort of heretics, who perversely and preposterously imitated the first Christians in the days of the Apostles: and their joint issue is, That none ought to possess 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 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 etc. with the Enthusiasts; and their joint issue is That the Scripture is not our only rule of faith, and manners, but that God revealeth his will to his children at this day by visions and dreams: and therefore john of Leidan, after he had set himself to sleep, and had dreamt three days and nights, when he awaked, feigned himself speechless and called by signs with Zacharie for a table-book, or pen and ink, and there writeth down certain positions as revealed to him from God, and commanded the preachers to publish them: the first and principal whereof was, that a man was not tied to one wife, but that he might have more; and this doctrine he put presently in practice, martying three wives at once, and fifteen before he left. Eightly, y See the history of the Anabaptists, printed at London, Sleid. l. 5. with the Jesuits; and their joint issue is, That it is lawful for the people to lay hands upon the Lords anointed, and depose and slay heretical and wicked magistrates: the Jesuits hold this to be lawful, 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 year 1527. and pulled down all magistrates, where they had any strength. Ninthly, with the Arminians; and their joint issue is, That there is no original sin, 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 himself either to accept or refuse God's grace; that Christ died indifferently for all; that a true believer, who is in the state of grace, may fall away totally and finally. Tenthly, with the Brownists or Barrowists; and their joint issue is, That there ought to be a parity in the church; that the government by arch-bishops and bishops, etc. 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 souls must of necessity separate from her. Eleventhly, 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. with a peculiar sect, called the Separati; and their joint issue is, That no Christian may go to law, or in any case to right himself by arms or violent means. Secondly, such as are peculiar to their sect, and these are six. First, That none are rightly baptised but those who are dipped. Secondly, That no children ought to be baptised. Thirdly, That there ought to be no set form of Liturgy 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 Clergy and the Laity, but that all who are gifted may preach the word, and administer the sacraments. Fifthly, that it is not lawful 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 civil magistrate. ARTIC. I. Concerning Dipping. ANABAPTIST. None are rightly Baptised but those who are Dipped. THE REFUTATION. Though Dipping may be used in Baptism; See Edward Barber his treatise of Baptism or Dipping, wherein it is clearly showed, that the Lord Christ ordained dipping, printed London 1641. and a Treatise entitled. The vanity of childish Baptism, wherein it is proved (so saith the title-page) that Baptising is Dipping, and Dipping Baptising, printed London 1642. by A. R. idem pag. 12. They that have the administration of Baptism without Dipping, have not the Baptism of the New Testament. and if the child 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 essential to Baptism: 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 lawful Minister, by any means be rebaptised; which I prove. ARGUMENT I. That which Christ who is the Author and Ordainer of Baptism requireth not, cannot be necessary or essential to the right administration of that Sacrament. But Christ no where requireth Dipping, but only Baptising, 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 Classic writers, importeth no more than 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 Baptism. ARGUMENT II. If the words Baptise and Baptism are often used in holy Scripture where the persons or things said to be Baptised were not Dipped, then certainly Dipping is not necessary to Baptism, neither will the word Baptise enforce any such thing. But the words Baptise and Baptism are used in Scriptures, where neither the persons nor things were Dipped, as appears by these texts of holy Scriptures, Matth. 3. 11. be shall baptise 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 spoke with other tongues: yet were they not Dipped into that fire that came down from heaven, but, as the text saith, the cloven tongues like fire sat 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 Baptising, Mark 10. 38. saying; Ye shall be Baptised with the Baptism that I am Baptised with: yet neither was Christ, nor any of his disciples, that we read of, dipped into blood, but only sprinkled, washed, or besmeared therewith; Likewise, Mark 7. 48. we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, word for word baptisms of cups, pots, tables, or beds: yet cupts or pots when they are washed or rinsed, (as viz. at a pump) are not necessarily Dipped into the water, but only water poured into them and upon them, with rubbing, etc. And for tables and beds, they are not washed by Dipping; for in men's houses they have no commodity of so great lavers or broad wells, wherein tables may be Dipped; and the dipping, especially of beds, will do them more hurt then good. Lastly, we read, 1 Cor. 10. 2. of baptising in the cloud, and Heb. 9 10. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Heb. 6. 2. The doctrine of Baptisms. divers Baptisms, or Washings, and carnal ordinances imposed on the Jews until the time of Reformation: yet were not the Jews who are said to be baptised, dipped in the cloud, but they were only washed with it as men are in a shower of rain; neither did Moses in the ceremonial law prescribe different kinds of Dipping, though he did several kinds of cleansing, purifying or washing, nor did the Apostle deliver any doctrine of many Dipping, but ablutions. Ergo, Dipping is no way necessary to Baptism. ARGUMENT III. If the thing, or spiritual act or grace signified by Baptism may be sufficiently expressed without Dipping, then is not Dipping necessary in Baptism: for the whole use of the sign in Baptism, & 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 Baptism. ARGUMENT FOUR Sprinkling may be done, and is usually without any Dipping at all. But the outward act of Baptism 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 jesus Christ. Ergo, The outward act of Baptism may be rightly performed without any Dipping at all. ARGUMENT V. Baptism is a Sacrament, though not of absolute necessity, yet of very great, (as all confess) and it falleth out often that it ought to be administered 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 Dipped 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 aught to be administered without giving any just scandal. But the resort of great multitudes of men and women together in the evening, and going naked into rivers, there to be plunged and Dipped, cannot be done without scandal, especially where the State giveth no allowance to any such practice, nor appointeth any order to prevent such fowl abuses as are like at such disorderly meetings to be committed. Ergo, The Sacrament of Baptism ought not to be administered 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, Obj. 1. A. R. Trearise of Baptism, P. 9 your translatours give it to Dip. Matth. 26. 23. Mark. 4. 20. Luke 16. 24. Sol. 1. that the word Baptise is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to Dip or Die; therefore, say they, washing or sprinkling with water is not Baptising, 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 than the roots, so the derivative words are often of a larger extent of signification than their primitives; for instance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifieth originally and properly, Catechising, or such a kind of Teaching wherein the principles of Religion, or of any Art or Science are often inculcated, and by continual sounding and resounding beat into the ears of children or novies: but yet it is taken in holy Scripture in a larger sense, not only for catchizing of children, but instructing men of riper years 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 edify another: and Gal. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him that as taught in the word communicate to him that teacheth him. In like manner, The word prophecy 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 reveal 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 prophesying having his head covered, dishonoureth his head. 1 Cor. 14. 1. Desire spiritual gifts, but rather that ye may prophesy; 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 Baptise, though it be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tingo, to Dip or Plunge into the water, and signifieth primarily such a kind of washing as is used in bucks where linen is Plunged and Dipped: yet it is taken more largely, for any kind 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 Baptise is derived, signifieth as well to Die, Solinus 13. Varro refert in Baeo●ia st●men esse cujus haustu ov●llam pecus si fuscisit col●●is vertitur in candidum. as to Dip: and it may be the holy Ghost, in the word Baptise, hath some reference to that signification, because by Baptism we change our hue; for as Varro reporteth of a river in Boeotia, 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 Baptism, by virtue of Christ's promise, though before they were of never so dark, sad, or dirty colour, yet in their souls become white and pure, and are as it were new died: therefore admitting that in the word Baptise 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 spiritual Die, to which no Dipping is necessary. Secondly, Obj. 2. Matth. 3. 16. Acts 8. 38. they argue from the example of Christ, and john, and of Philip, and the Eunuch: jesus, say they, and john went both into jordan, and there john Baptised jesus, and likewise Philip and the Eunuch went both down into the water, and there Philip Baptised the Eunuch; therefore, say they, sprinkling, or washing with water will not suffice, but the parties that are to be baptised aught to go into the water, and there be Dipped over head and ears. But we answer, First, an example of Christ, or his Apostles without a precept doth not necessarily bind the Church, as may be proved by many instances; for Christ washed his disciples feet before his supper, and he administered it at night, and to twelve men only, and no women: yet we are not bound so to do. In the Apostles days widows were maintained to serve the Church at the public 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 Baptise in such places where were store of waters: John 3. 23. john Baptised in Aenon near to Salem, because there was much water there. besides, the climate of judea is far better than ours, and men in riper years that were converted to the Christian Faith were Baptised in great multitudes, and they might without any danger go into the Rivers, and be Baptised after such a manner: but now the Gospel having been long planted in these parts, we have seldom any Baptised but children, who cannot without danger to their health be Dipped 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, Obj. 3. They urge the custom of many ancient Churches, in which a threefold Dipping was used: and if they Dipped those that were Baptised three times, it should seem they thought Dipping very necessary. But we answer, Sol. First, that what those Ancients did, they had no precept for it: and if they follow some of the Ancients in Dipping the Baptised, 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 express the three Persons, which may as well be done by thrice sprinkling, or washing the Baptised, as well as thrice Dipping. But the truth is, that neither is requisite, because the Trinity is sufficiently expressed in the very form of Baptism, when the Minister saith, I Baptise 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 custom for a time; yet now we have no such custom, neither the Churches of God, 1 Cor. 11. 16. ARTICLE II. Concerning the baptising of children. ANABAPTIST. NOne ought to be Baptised but those that profess repentance and faith, Edward Barber, title-page. and consequently, no children ought to be Christened. THE REFUTATION. The children of such parents as profess Christian religion, and are members of the visible church, sith they are comprised within God's covenant made to the faithful children of Abraham and their seed, may, and aught to receive the seal of that covenant, which was Circumcision under the law; but now is Baptism, 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 Christ's command of Baptising extendeth to all nations, Matth. 28. 19 Go therefore teach all nations, baptising them, and Mark 15. 16. Preach the Gospel to every creature: he that believeth and is baptised, shall be saved. Ergo, Christ's command of Baptising belongeth to children, and they ought to be baptised as well as men. ANABAPTISTS ANSWER. Christ's command extends only to such as are capable of teaching and instruction, which children in their infancy are not: for Christ saith, Teach all vations, baptising them. REPLY. First, the words of our Saviour are not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teach, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, make disciples: and though children in their nonage cannot be taught, yet they may be made Christ's disciples by being admitted into his school, their parents giving their names to Christ, both for themselves and their families. And, in Christ's precept, teaching doth not go before, but follow Baptising, ver. 20. teaching them to observe all things, etc. which is punctually observed in the children of the faithful, who, after they are Baptised, when they come to years 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 Baptism, wherein they are merely passive, being washed in the Name of the Trinity, prayed for, and blessed and received into Christ's congregation: this may fitly be illustrated by Circumcision, which by the command of God was to be administered to children at the eighth day, though then they were no way capable of teaching or instruction in the Spiritual meaning of that outward sign made in their flesh: and our Argument drawn from the analogy of Baptism and Circumcision, may be truly called, in regard of the Anabaptists, Of which see ●ore Argument 4. pons asinorum, a bridge, which these asses could never pass over; for to this day they could never, not hereafter will be able to yield a reason why the children of the faithful under the Gospel are not as capable of Baptism, as they under the Law of Circumcision. If they allege that these cannot be taught being but sucklings; neither could they. If they allege, 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 coldness 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 rejoined, that these are of the seed of Abraham according to promise, and his children as he is the father of the faithful, and so they have the better title of the two. Thirdly, It is no way safe to defer Baptism till riper years, 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 styled durus pater infantum, that children dying unbaptised, are necessarily damned; yet we must take heed of declining to the other extreme in denying Baptism to be the ordinary means of salvation for them, and thereby slighting our Lord's precept. It is true, God is not tied to his own Ordinance, he may, and in charity we believe doth save thousands of the children of the faithful, who are stillborn or die before baptism; neither will he punish the child for that which it is no way guilty of; yet God's ordinance ties us, and the parents and governor's are guilty of a heinous crime before God, who, in contempt of Christ's command or through error of their judgement take not care for their children's baptism, and thereby deprive them of the ordinary remedy of that original malady in which they are conceived and born. ARGUMENT II. None ought to exclude the children of the faithful out of the kingdom of heaven. But by denying them baptism (as much as in us lieth) we exclude them out of the kingdom of heaven. joh. 3. 5. 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 baptism. 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 otherways they might as well exclude all women as children from baptism, because it is said, except a man be born, not except a woman; but the words immediately following make it a clear case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not i●. 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 entering into the kingdom of heaven, Revel. 21. 27. 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 remedy to them as well as men. That children are died as it were in the grain, and stained from their mother's womb, is clearly proved by many pregnant texts of holy scripture; as namely, Psal. 51. 5. Behold, I was born in iniquity, and in sin hath my mother conceived me; and joh. 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 guilty of sin; but children as well as men in Adam were sentenced to death, else no children should die. 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 God's wrath. ARGUMENT III. They whom the Apostles baptised are not to be excluded from baptism. For what the Apostles did in the performance of their ministerial function, they undoubtedly did either by Christ's command, or by the direction of the holy spirit, wherewith they were infallibly assisted. But the Apostles baptised children, Acts 16. 15. & 33. 1 Cor. 1. 16. for they baptised whole families, whereof children are a known part. Ergo, children ought not to be excluded from baptism. ANABAP. ANSWER. The word household or family is taken in the places alleged for the greater part of the family; neither is it said, that there were any children at all in those families. REPLY. First, ●. 33. to refel the first answer, the words of St. Luke are sufficient of themselves; where it is said that the gaoler was baptised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 gloss of the Anabaptists, but simply and absolutely all that lived under his roof. Secondly, as it is not said in express 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 baptised 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 fruitful. Lastly, if there were any children in the families, and the Apostle had not baptised them, he would undoubtedly have excepted them, as he doth in the like case, 1 Cor. 1. 14. I thank God, I baptised none of you but Crispus and Gaius. I baptised also the household of Stephanas. He, who is so exact and punctual in reckoning of those whom he baptised, if he had baptised no children, would have added; I baptised also the household of Stephanas, except the sucklings and children there. But the Apostle neither there nor elsewhere excepteth children; therefore, being as essential parts of a family as well as their parents, they must be comprised under the name of the family or household. ARGUMENT IU. Such as were circumcised under the law may and aught to be baptised under the gospel. For baptism 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 baptism as the children of the Jews were of circumcision. But children were circumcised under the la●, Gen. 17. 12. 13. Ergo, children may and aught to be baptised under the Gospel: ANABAP. ANSWER. The argument from the circumcision of children to the baptism 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 express command, and in particular; or a general and implicit; if they mean an express command and in particular; such an one is not requisite, as themselves (will they, nill they) must needs confess: for, they can produce no express and particular commandment, either for the baptising of women, or administering 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 rebaptising any that were baptised in their infancy, which yet the Anabaptists generally practise, and from thence take their names. If they understand a general and implicit command; such an one we produced before for the baptism of children in the prosecution of the first argument, and shall many other in the arguments ensuing. Secondly, where the reason and equity of law remains, there the law is still in force, at least for substance, though not for every circumstance. But the reason and equity of the law of circumcising children still remaineth: for nothing can be alleged why children then should be by circumcision admitted to the church, & not now as well by baptism, hic aqua adversariis semper haeret. Thirdly, if the children of Christian parents should be excluded from baptism, they should be in a worse condition than the children of the Jews were under the law; for they, by receiving the sacrament of circumcision, were admitted into the visible congregation of God's people, and accounted partakers of his promises. But it were absurd, nay, (as * Institut. l. 4. ●. 16. par. 6. Nisi forte arbitramur Christ 〈◊〉 suo adventu Patris gratiam, imminuisse aut decurtasse, quod execrabili blasphemiâ non vacat. Calvin further enforceth this argument) execrable blasphemy to think that Christ should abridge those privileges to the children of the faithful under the Gospel, 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 aught to receive it. But children are comprised within the covenant of faith, whereof circumcision was a seal, Rome, 4. 11. and now baptism is. Ergo, children may and aught to receive baptism. 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, Nota. but through the righteousness of faith, Ita Zachaeus postquam fide justificatus erat, dicitur filius Abrabae, Luc. 19 9 as he was the father of all the faithful; and in that notion we are as well his children as the believing Jews; and we read expressly, 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 shall 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 eternal; the chief head whereof, was, that he would be their God: but this is not verified of Abraham's seed according to the flesh; for very few of them for these many hundred years have been God's 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 believers 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 baptism 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. jul. Pelag. l. 2. ARGUMENT VI. Such, who were typically baptised under the law, are capable of real and true baptism under the Gospel, 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 Gospel. But children were typically baptised under the law, for they with their fathers were under the cloud, 1 Cor. 10. 1. and passed through the red sea; but their washing with rain from the cloud prefigured our washing in baptism and by the spirit; and the red sea, in which Pharaoh and his host were drowned, was an emblem of Christ's blood, in which all our ghostly enemies are drowned and destroyed. Ergo, children are capable of true and real baptism under the Gospel. 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. * L. 2. De error. Anabap. p. 129. Opinio Anabaptistarum est sacramenta esse allegorias quasdam bonorum operum, ut circumcisionem interpretantur signum fuisse coercendarum cupiditatum, baptismum signum esse afflictionum. 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 spiritual washing, according to their own tenets they are sacraments: and if children were partakers of sacramental ablutions under the law, why not under the Gospel? Secondly, the Apostle saith expressly, ver. 6. that all these things were types or figures, or lively patterns to us; and ver. 2. that all were baptised in the cloud, and in the sea: the cloud therefore, and the sea were types of our baptism, and not mere 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 Philosophy, that the voice may have an echo by the repercussion of the air, 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 themselves have no types and sacrament to prefigure them. But the answer is easy, for we may say with Nazianzen, that either there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ an obscure type of a clearer, and a rude draught or imperfect model of a more perfect, such were the legal types of the Evangelicall sacraments: or to speak more properly, circumcision, and the Pascall Lamb were not types of our baptism, and of the sacrament of the Eucharist, but of the things represented by them, viz. of the circumcision of the heart * See more of this in the answer to A. R. infra. and our spiritual nourishment, by feeding upon the Lamb of God that takes away the sins of the world. ARGUMENT VII. All they who belong to Christ and his kingdom ought to be received into the church by baptism. But children belong to Christ and his kingdom, as Christ himself 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 baptism. ANABAP. ANSWER. This place is put in to be read at the sprinkling of children: Edward Barber. p. 13. for the whore hath sweet words, as sweet as oil, & with these fair speeches she maketh the nations yield to her, Prov. 7. 21. but the simple only believe her: for this place maketh nothing for the baptism of children: the children mentioned in the Gospel were not sucklings; for it is said, they came to Christ, neither did Christ christian any of them, though he took them into his arms, and blessed them, to show 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 papacy, and banished the great whore out of their precincts, be no better than whores, what true spouse hath Christ in the world? or what had he for 1500. years? during which time all churches through the Christian world baptised infant's even those who were the forerunners of these Anabaptists, and bare also the●r name because they practised rebaptising as these do; yet they condemned not simply the baptism of infants, as I noted before. Secondly, though it be said that these children came to Christ in a large sense, that is, had access to him, yet they came not to him upon their own legs; for S. Luke saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they brought unto him babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were no other than such as we term sucklings, or infants, and though it be true that Christ christened them not, for he christened none himself, but his Disciples only, as S. john teacheth us; yet his receiving them and blessing them, Joh. 4. ●. and commending humility to all by their example, saying, that of such and none but such is the kingdom of God, is a sufficient ground and warrant for us to christian them: for why should not we receive them into the bosom of the church, whom Christ took into his arms? Why should we not sign them, on whom he laid his hands? Why should we not baptise and pray for them whom he blessed? If he be the Saviour of young as well as old, and to persuade us of this truth, expressed such love to infants, why should we exclude them from baptism, an outward means of salvation, whom Christ (as they confess) excludes not from salvation itself? 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 baptism, may and aught to receive the sign and sacrament thereof: this is the basis and foundation upon which S. Peter himself builds, Acts 10. 47. Can any man forbid water, 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? that these should not be baptised 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 deny them the lesser, the outward element? Or by an argument drawn à relatis, they to whom the land is given ought not to be denied the sight and keeping of the deeds and evidences thereof, neither ought we to sever those things which God hath joined, to wit, the signs and the things signified: they divide the sign from the thing signified who deny 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 sins, and regeneration, and yet deny them the sign and seal thereof, to wit, baptism. But children receive the grace signified and exhibited in baptism; 1 Cor. 7. 14. 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, baptism. ANABAP. ANSWER. The Apostles ●eaning is, Edward Barber. p. 17. that the children of beleevens are not unclean, 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 persuade the Christian husband not to forsake his unbelieving wife, nor the Christian wife to depart from her unbelieving husband; because the unbeliever is sanctified by the believer, 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 family dedicated to God. Secondly, neither is sanctification here nor in any other place of Scripture taken otherways then for separating some way from profane, as persons, times and places, are said to be sanctified. Neither doth holy necessarily imply no bastard. For some holy men have been base-born, nor doth not bastard imply holy; for both the children of damned heretics, yea, and infidels too, * 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 ● matrimony 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. 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 Apostolical traditions (which are truly such) ought to be had in reverend 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 Timothy is charged so deeply, 1. 6. 20. (O Timothy, keep that which is committed unto thee,) and the Thessalonians to keep, stand fast and keep, 2. ●. 11▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, word for word the traditions which you have been taught, either by word or by our Epistle. But the baptism of children is an Apostolical tradition truly so called. Ergo, it ought to be had in high esteem and retained in the church. ANABAP. ANSWER. Though it hath been an ancient custom in many churches to christian children, yet it is no Apostolical tradition, but a humane ordinance, which had its original 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 ecumenical bishop challenging unto himself, and usurping authority over the whole church; for not only * L. 1. de pec. merit, & rem. ●. c. 26. l. 2. de voc, Gent. c. 8. l. ●. con. Pelag. S. Augustine, and Prosper, and and Jerome, make mention of this custom and good use of it to condemn the Pelagian heresy which denieth original sin, but also the council of Carthage, in the days of * Cyp. ●p. ad Fidunt. S. Cyprian, who flourished in the year 250, determined, not only that children might and ought to be baptised, but also even before the eighth day; upon which some in those days stood strictly, but erroneously: and conformably hereunto we find a canon in the Milevitan council, in which the synod decreed, Placuit ut quicunque parvulos recentes ab uteris marum baptizandos negat, anathema fit. that whosoever shall deny baptism to children, even as soon as they come out of their mother's 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, * Salvatur omnes qui r●nascuntur in C●risto, insan●es, every, juvenes, senes. 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. Austin affirm in express terms, that the baptism of children is an Apostolical tradition. Comment. in c. 6. ad Rom. ecclesia ab Apostolis traditionem accepit etiam parvulis dare baptismum. Origen having alleged the words of the Psalm (51. 5) I was borne in iniquity, and in sin hath my mother conceived me, inferreth upon it, propter hoc, for this reason, because we are all conceived and borne in sin the Church hath received a tradition from the Apostles to administer baptism to little children. And S. Austin, * 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. The custom of our Mother the Church, in baptising infants, is no way to be slightened or rejected, nor otherwise to be thought on or believed then as an Apostolical tradition. Thirdly, it may be proved to be an Apostolical tradition by that ground which S. Austin layeth, and every man's reason readily giveth assent thereunto, namely, * L. 4. de bapt. infant. Quod universa tenet ecclesia nec conciliis institutum, sed semper retentum est, non nisi authoritate Apostoll●a traditum verissime creditur. 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 general Council, or to have descended from the tradition of the Apostles themselves. But the baptism of children hath been observed, and practised through the whole Christian church, L. de pec. mer. c. 26. as Austin affirmeth, neither was it first appointed by any Canon of general Council that can be produced: for though it be mentioned in the Council of Vienna, and the second Council held at Brachara, and in Synodo Gerundensi, yet was it far more ancient than any of those Counsels, neither can any name the time when first it began; and therefore we cannot otherwise conceive of it, then that it had its first original from the Apostles. ARGUMENT X. All members of the reformed Protestant churches in Christendom ought to conform their judgements to the harmony 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 harmony of their confessions is professedly for the baptism of children, and expressly against this renet of the Ans. baptists. Ergo, let the Anabaptist either disclaim the 〈◊〉 of Protestants and children of the reformed churches, 〈◊〉 renounce this their heresy, 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 baptism, because they care borne in sin, and belong to the people of God. Secondly, Harm: conf. sect. 13. c. 20. jamnamus 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? the Helvetion confession, We condemn the Anabaptists; who dame that children newly born aught on be baptised: 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, * Har. conf. sect. 13. c. 12. Datur baptismus etium infantibus qui & ipsi 〈…〉 Christo consecrentur socundum mandatum ejus, sinite prevulos etc. Though baptism for the most part in the primitive church were administered to men of riper years, 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. * Confes. Gal. Art. 35. Affirmamus insantes sanctis parentitus natos esse ex Christs authoritate baptizandos. Although baptis●● be a sacrament of saith and repentance, yet in as much as children are reckoned with their parents in tho church of God, we affirm, that infants that are born of holy parents ought to be baptised by Christ's authority. Fifthly, the Belgic confession, * Artic. 34. Nos. infants eadem ratione baptizandos & signo 〈…〉 esse credimus, qua ollm in Israele parvuli circumcidebantur; nimirum proper ejusidam 〈◊〉 infantibus nostris factas. We beleave that children ought to be baptised, 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 * Artic. 9 Damnan● Anabaptistas' qui imp●●●● 〈…〉, condemn the Anabaptists, who dislike the baptism of children, and affirm, that infants without baptism, and dying without the church, may be saved. Seventhly, the Saxon confession, * Art. 13. Retinemus & infantium baptismum quia certissimum est promissionem gratiae etiam ad infantes pertinere. We retain the baptism 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 kingdom of seven. To drive this nail to the head, I shall need to add nothing save the capital punishments inflicted upon such as taught and practised Anabaptism: those Christian States accounted it no light error upon which they laid so heavy a load of punishment; in some places the broachers of this heresy, and practisers of rebaptising, 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 * 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. justinian, written with blood rather than ink, If any man be convicted to re-baptize any of the ministers of the Catholic sect, let him who hath committed this heinous crime, together with him whom he hath seduced to be rebaptized, suffer the stroke of death. At * 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▪ Vienna the Anabaptists are tied 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 maxim of justice, quo quis peccat eo puniatur, let the punishment bear upon it the print of the sin: for as these sectaries drew one another into their error, so also into the gulf; and as they drowned men spiritually by rebaptising, and so prophaming the holy sacrament, so also they were drowned corporally. * How his Chronicle, p. 456. & 579. 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 baptism of infants, S. Austin shall plead for this my large plea for them, * Ad Hil. ep. 89. tanto magis pro infantibus loqui debemus, quanto minus ipsi pro se loqui possunt. 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 mouths 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, Obj. 1. they argue from the Scripture negatively, thus: the baptism of children hath no warrant in God's 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, Sol. 1. 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 women's participation of the sacrament, nor example of it, nor promise to it in Scripture. * If they allege that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a name common to women aswell asmen; it is true, when the article ● is joined to it, but the Apostle useth the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 28. & v. 29. ●. If they answer, that women are comprised under the name of believers, so are children under the name of whole households and families, which are reported in holy Scripture to have been baptised: if they say further, that by a like reason women are to be admitted to the sacrament, as men, because Christ died as well for them as men, and they are as well incorporated into Christ's mystical body as men: we rejoin in like manner for the same reason that children were circumcised under the law, they ought to be baptised under the Gospel. 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 baptising of children, Argument 1. and example of it, Argument 3. and promise also unto it, Argument 5. The command of baptising all Nations, Mat. 28. 29. the examples of baptising 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; Obj. 2. our Lord Jesus Christ in that great charter Mat. 28. 18. 19 20. saith, Go teach all nations, baptising 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 Gospel to every creature; he that shall believe and be baptised shall be saved; but he that will not believe shall be damned. From these texts they would infer that none ought to be baptised but such who are first taught, and instructed in the principles of Christian faith; and consequently, that no children ought to be baptised, because they are not capable of teaching. That the placing the word teaching before baptising in that text Sol. 1. doth no more conclude that teaching must always precede baptism, than the setting repentance before faith in those words, Repe●t ye, and believe the Gospel, Mark 1. 15. and setting water before the spirit, joh. 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 baptism with water goeth before the inward baptism of the spirit; whereas the contrary is clearly proved out of that speech of Peter to Cornelius, Act. 10. 47. Can any man forbid water that these should not be baptised, 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) baptise them in the name of the Father, teaching them to observe all things: baptising therefore must go before teaching, especially in children, who may be baptised before they can be taught. Thirdly, they mis-translate the words; for Christ saith, not, go teach all nations, baptising them, and teaching them to observe all things; neither is there a tautology in our blessed Saviour's words; for his words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. go make disciples among all nations, baptising them, and teaching them. Now though children cannot be taught before they are baptised, yet they may be after a ●or● made Christ's disciples by their parents or godfathers 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 always the preaching of the word goeth before the administration of the sacrament. First men are taught to repent of their sins, and believe the Articles of the Christian faith, and after they have made confession of the one, and profession of the other, than they are to be received into the church by baptism. This course was taken by the Apostles in the beginning, and must at this day be taken by those who are sent into Turkey, or the East and West- Indieses, to convert Pagans, or Mahumetans, or unbelieving jews to the Gospel. They are to baptise none before they have taught them the principles of Christian religion; but after the Gospel is planted, and the parents are believers, and received into the church by baptism, their children are first to be baptised, and afterwards taught so soon as they are capable of teaching. They argue from examples after this manner; Obj. 3. such are to be baptised, who with the jews in jerusalem Mat. 3. 6. confess 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 family 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 confess their sins, nor attend to the word preached, nor actually believe nor desire baptism: they therefore ought not to be baptised. But we answer, Sol. 1. 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 Gospel, penitent sinners, and true believers, unfeignedly desiring the means of their salvation, aught to be admitted into the church by baptism, which we freely grant; but they cannot conclude from these examples negatively, that none other ought to be Christened. No more, than it will follow, that those of Cornelius his family received the gift of the holy Ghost, and spoke with divers tongues before they were baptised with water; therefore none but such who have received such gifts of the holy Ghost may and aught to be baptised. To confess sins, and actually profess faith, makes a man more capable of baptism: yet dumb men▪ who can do neither, if they have a good testimony of their life and conversation, and by signs make it appear they unfeignedly 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 diet: 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 access to the Font. Therefore the like duties are required of children, who have not yet the use of reason, nor knowledge of good or evil. 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 infirmity of their joints, and want of reason and understanding. Baptism is a seal of the righteousness of faith, Obj. 4. therefore it ought to be administered only to believers; else we set a seal to a blank. But children are no believers, nor can be while they are such, because they cannot understand the word nor give assent thereunto. Ergo, children ought not to be baptised. But we answer, that unbelievers or not believers may be either taken for, Sol. 1. 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 unbelievers are to be excluded from baptism. For to give baptism to such, were worse than 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 actual consent to the mysteries of faith, are not to be rearmed infidels, or unbelievers positively, but negatively only; and we ought in charity to believe, that they will actually believe 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 unbelievers in this latter sense, as circumcision, the seal of the righteousness of faith under the law was given, so may baptism though not in token of their present, yet of their future faith. Secondly, the children of the faithful parents whom the Apostle calleth holy receive some measure of grace even in their infancy, as the text saith expressly of S. john Baptist, he shall be filled with the holy Ghost from his mother's womb, Luke 1. 15. 41. as Elizabeth heard the salutation of Mary, the babe sprang in her womb. Upon which words, * Adhuc in utero positus spiritus accepti gratiam designavit, habuit intelligendi sensum qui exultandi habebat affectum. S. Ambrose commenting, saith; john Baptist, while he was yet in his mother's womb, received the grace of the holy Ghost, and his leaping with joy argued some sense and apprehension of that joyful message. Now, 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? sith children that die shortly after baptism have the full sight of God's face in heaven, why may they not have some glimpse of it even whilst their soul is in their body? * L. 1. de pec. mer. & remis. c. 9 Dat sui spiritus occultissimam gratiam, quam etiam latenter infundit & parvulis. S. Austin is confident; that God after a most hidden manner infuseth his grace into children; and in his 57 epistle ad Dardanum, it is a wonderful thing, yet true, that God dwells not in some who know him, as the philosophers, Ro. 1. and he dwelleth in some who know him not, as in infants baptised. We may safely therefore conclude with * Syntag. disp. par. 2. c. de bapt. utraque ipsis inest actu primo non secundo, in sement non in mess, in radice non in fructu; interna spiritus virtute, non externa operis demonstratione. 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, Obj. 5. 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 beautiful picture to a blind man, or sound a silver trumpet in a deaf man's ear, or minister physic to a dead body. But children know not what the sacrament means; when the cold water is poured on them they are offended with it, and express their dislike with crying and tears; therefore it is vain to christian children. But we answer; Sol. 1. in this objection the Anabaptists Giantlike 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 himself, as their baptism in the new. For the children among the jews under the law, who were circumcised the eighth day, knew no more what circumcision meant, then ours do what baptism; only they felt the pain of the knife, as these do the coldness of the water, yet were they circumcised by God's express command. Will they say that Christ uttered many parables, and wrought many signs and wonders before his disciples and other of the jews 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 baptise 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 do them good, whether they be sensible of it or no: Physic is ministered to children, natural fools, and mad men, to cure them, although in the case they are they have no knowledge what good it may do 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 sovereign unto them for their soul's health. Thirdly, though children for the present understand not why they are baptised, and what is undertaken for them, and what fruit they reap by baptism, yet order is taken by the Church, that as soon as they come to years of discretion and actual use of reason, they shall understand and be perfectly instructed in this mystery; and that which is done to them in their infancy, after they have notice of it will be altogether as beneficial unto them, as if they had known it at the time when the sacrament was administered unto them. They argue from the effects of baptism; Obj. 6. baptism 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 persuasion of faith: therefore they ought not to be baptised. But we answer, Sol. 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 baptism, but no prohibitions of administering it to children: for all these effects the Spirit of God produceth in all the elect that are baptised, 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 baptism, but perfected afterwards, unless the party immediately die after baptism, when no doubt God supplieth that by the extraordinary work of his Spirit; which riper years with the ordinary means of faith would have brought forth, if God had spared them life. Children are regenerated by the impression of God's image in their soul, which in process of time shineth most bright in them by supernatural light in the understanding, and purity in the heart, and conformity in their lives to the law of God: they are also purged from the guilt of their sins, and Christ's righteousness 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 Christ's merits by an actual faith. As a flower in the winter lies hid under ground in the root, which at the spring shooteth forth the leaves thereof; so in children that are baptised there remains that root of sanctifying grace in their hearts, which in riper years putteth forth the leaves thereof by a holy profession, and bringeth forth fruit by a godly conversation. They argue à pari; Object. 7. if the sacrament of baptism be to be administered to children, than also the sacrament of the Lords supper, for both are seals of the same covenant. But the supper is not to be administered unto infants, therefore neither is baptism. But we answer, Sol. that the inference is not good: for though both are seals of the covenant of grace, yet there is a threefold disparity in them, which looseneth the sinews of the argument. First, baptism is the seal of our new birth; but the Lords supper of our growth in grace and ghostly strength: baptism is a sacrament of initiation, the Lords supper of perfection. Now it will not follow, that because a puny or novice may or aught to be admitted to the lowest form in the school of Christ, therefore he may and aught 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 Christ's death; 〈◊〉. 11. 26. 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 show forth Christ's death; therefore that sacrament is not ordained for them. Thirdly, before the receiving the Lords Supper every one is required to examine himself, which children cannot do. But before baptism 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 baptised 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 sincerity of repentance, and unfeigned charity, with an earnest desire of that heavenly repast. They argue from Christ's example, Obj. 8. who was not baptised till he was thirty years of age. But we answer, Sol. 1. that Christ's example alone without a precept doth not bind us. For Christ neither instituted nor administered the holy Supper till the day before his death, and then he both administered 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 Gospel. Secondly, Christ in his infancy was circumcised, circumcision then being in force; neither was baptism then instituted, but now circumcision is abrogated, and baptism succeeds in the place thereof. Thirdly, though Christ were not baptised in his infancy for the reasons above alleged, yet was he baptised (if I may so speak) in the infancy of baptism itself. For, as soon as john began to baptise, Christ came unto him, and required baptism of him. When the fullness of time was come, in which God had apppointed to manifest him to the world, and appoint 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 baptism; but, upon the first opportunity 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 * L. de exord. Anabapt. p. 340 Christus simul circumcisus & baptizatus est, nempe dominus amborum populorum, ideo & sacramenta amborum assumpsit. 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 infancy, and baptised also as soon as baptism 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, entitled, The vindicath●u of the royal commission of king jesus: wherein the author Francis Cornwell master of Arts, and sometimes student of Emanuel College in Cambridge, frameth many arguments against the ordinance of the church in baptising infants. Of which I may truly say, as Marshal 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 parts lacerate 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 stomach with variety of dishes, in all which there is but one sorry root dressed after a divers manner, & in all of them not a halfpenny worth of good and solid meat. So this new anabaptistical Proselyte endeavours to cheat the judgement of the reader with variety of syllogisms 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 sum & 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 jesus, Mat. 28. 19 20. Mark 16. 15. 16. and that paedobaptism 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 probability, and the latter is a gross & ignorant untruth; if the baptism of infants oppose the commission 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 less any prohibition of baptising 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 administering the sacraments unto them; which they have done accordingly: first, teaching the parents and baptising 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 frontispiece of his book, Against the anti-christian faction of pope Innocentius the third and all his favourites, that enacted by a decree, that the baptism of the infants of believers should succeed circumcision. These words virtually contain this proposition, that the christening children is the practice 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 gross errors and scandalous reproaches. For the baptising infants is not the practice of a faction, nor a part, but of the whole, not Anti-christian, but truly 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 themselves. First, it is well known that the Greek and Latin 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 Gregory Nazianzen, orat. 40. in bap. Origen hom. 8. upon Leviticus, and 14. of Luke: and that it was likewise approved and practised in the Latin church is clearly collected from Ambrose, lib. de Abrahamo Patriarcha, jeron. cont. Pelag. l. 3. Augustin. l. 10. de Gen. ad lit. c. 23. Cyp. ep. 59 ad Fidum. Now if the Greek and Latin 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 Council at Lateran. Before him Gregory the great (whom M. Cornwell himself allegeth, page 11. out of M. Fox in his book of Martyrs) about the year of our Lord 599. above six hundred years before Innocentius the third resolved Austin the Monk that in case of necessity infants might be baptised as soon as they were born: and two hundred years before Gregory, S. Austin wrote a treatise de baptismo parvulorum, and for the lawfulness thereof, in his 28 epistle, and in his third book de pec. mer. & remiss. and by occasion elsewhere also allegeth a testimony 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 express terms, that the church from the Apostles received a tradition to baptise 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 baptising of children is a tradition received from the Apostles, as Origen affirmeth, loc. sup. cit. & Austin, l. 10. de Gen. ad lit. c. 23. & de bap. cont. Donatis. l. 4. Ergo, the baptising of children ought to be retained in the Christian church. Thus M. Cornwell hath spun a fair thread, 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 ministry would inform me, lest my blood like Abel's cry 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 believer to be made a visible member of a particular congregation of Christ's body, and baptised, before it be able to make confession of its faith and repentance, lest I consent to separate what God hath joined together? That which God hath joined together, no man ought to separate. But faith and baptism God hath joined together, Mar. 16. 16. Acts 8. 37, 38. & 16. 33, 34. Gal. 3. 27. Ephes. 4. 5. Ergo, faith and baptism no man ought to separate. ANSWER. This argument is so far from a demonstration, that it is not so much as a topical syllogism, but merely sophistical; therein any who hath ever saluted the University, and hath been initiated in Logic, 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 term (joined together) for the meaning may be either that faith and baptism are joined together in praecepto, in Christ's precept, and that no man denieth: all that are commanded to be baptised, are required to believe, and all that believe, to be baptised, or joined together in subjecto, that is to say, all who are baptised have true faith, and that none have true faith but such as are baptised; in this sense it is apparently false, and none of the texts alleged prove it, for the thief on the cross had faith, yet not the baptism we speak of; as also the Emperor whom S. Ambrose so highly extolleth in his funeral, and many thousands besides; again, julian the Apostata, and all other, who after they came to years renounced their baptism and Christian profession, had baptism, yet no true faith; which, as M. Cornwell himself will confess, cannot be lost totally or finally. Secondly, in the former syllogism there is ignorantio elenchi, he concludes not the point in question, they who most stand for the baptising of children will not have faith and baptism severed: for they baptise children into their father's faith, and take sureties that when they come to years 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 far are they from excluding faith from infants that are baptised, that they believe that all the children of the faithful, who are comprised in the covenant with their fathers and are ordained to eternal life, at the very time of their baptism receive some hidden grace of the Spirit, and the seeds of faith and holiness, which afterwards bear fruit in some sooner, in some later. Neither is this any paradox or new opinion: for S. Jerome advers. Lucifer. and Austin ep. 57 ad Dard. and Zanchius de tribus Elohim affirm, that the holy Spirit moveth upon the waters of baptism, 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 baptism, 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, Ser. 4. ●adem 〈…〉 qui replevit & virginem; & peccatum quod ihi 〈…〉 conceptio, hic mystica to●●it abl●tio. Ser. 5. And 〈◊〉. 5. factu● est homo nostri generis ut nos divinae naturae poss●imus esse consortes: originem quam sumpsit in utero virgins, 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 baptism is in stead of the Virgin's womb, the same Spirit replenishing the font which filled the Virgin; and the sin which there his holy conception prevented or evacuated, here the mystical 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 original which he took in the Virgin's womb he hath put in the font of baptism; 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 believer, whereby Mary brought forth a Saviour. As for the rest of his arguments, they are like rotten wire, 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, entitled, The Vanity of children's baptism. THe press now adays is like Africa, Eras. Adag. ●emper aliquid apportat novi monstri, it brings forth every day some new monster; among which one of the most ugly and misshapen is a Treatise printed by A. R. of The Vanity of childish baptism: quis furor ô cives! quae tanta licentia praeli! O the impiety of the men of these times, the more to be condemned by all after-ages, by how much they condemn the piety and devotion of the former! An ordinance of God, and most holy sacrament instituted by Christ, and from the days of the Apostles even to this present age administered by the whole church to the children of believers is termed by the vain author of this Treatise, upon weak and childish reasons, vain and childish. Is every action childish whereof children are the subject? Then was circumcision childish, and the protection of Angels is childish, and the imposition of hands, and benediction of our blessed Saviour (I tremble to speak it in the language of this blackmouthed Treatiser) will be concluded to be vain and childish. For the sacrament of circumcision by God's commandment was administered to children, Mat. 18. 10. Mat. 7. 10. the Angels of heaven are children's guardians, and our Redeemer himself took children in his arms, laid 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 family? If he laid 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 consecreate them unto him, and make them free of the city of God according to Abraham's copy, Gen. 17. 7. 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 cruelty to allages; the one for ●●isling the young princes of the blood and heirs of the crown of England, the other for massaging the infants in Bethlehem and the confines thereof; yet those bloody tyrants deprived those sweet babes only of their temporal life; of how much deeper die is their sin, who by their soul-murthering doctrine and practice endeavour to deprive the heirs apparent, not of an earthly but of a celestial crown, and all the children of the faithful throughout the whole Christian world of the ordinary means of eternal life? Whatsoever fair varnish hath been of late put upon this heresy, 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 * Gastius de Anabaptis. exord. l. 1. 8. Post decimam collationem decrevit Senatus. Zuinglius and the Anabaptists, the Senate made an act, that if any presumed to rebaptise those that were baptised before they should be drowned. In the year of our Lord, 1539. * Tigutinus aquis mergere eum qui merserit baptismo eum, qui prius emerserat. five Dutch Anabaptists were burnt in Smithfield, and two beyond Southwark in the way to Newington. At Vienna, many * 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. Anabaptists were so tied 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, * Gast. p. 310. Domini in Ropolzsteine decreverunt Anabaptistas cauterio natore, stigmataque dominorum in qu●rum terra peccassent bene expressa gerere. 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 profaned baptism 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 connivance they may seem to give them line: yet no doubt it is, that they may more entangle themselves 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 necessity of dipping in baptism: dipping (saith he) in his title-page is baptising; and baptising 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 joh. 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 john into the water, p. 11. and Col. 2. 12. buried with him in baptism, and Rom. 6. 4. 5. were buried with him by baptism 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 fallacy. For, ex particulari non est syllogizari, no man in his right wits will conclude a general from a particular, as he doth here. Some men that were baptised went into the river, therefore all that be baptised must do so! The word baptizo sometimes signifieth to dip, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore it always signifieth so! Although in the places alleged the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not in, but with; as the words immediately following, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it plain, and therefore both the Geneva and the last translation render the words, not, I have baptised you in water, but he will baptise you in the holy Ghost; but, I have baptised you with water, and he will baptise you with the holy Ghost. And in the 19 of the Rev. 21. ver. it is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 baptised in the river, and that such baptism 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 baptising is lawful; or whether dipping in rivers be so necessary to baptism, that none are accounted baptised but those who are dipped after such a manner; this we say is false, neither do any of the texts alleged prove it. It is true, dipping is a kind of baptising, but all baptising is not dipping. Mar. 3. 111 Act. 1. 5. Act. 2. 3. Mar. 7. 1. 1 Cor. 10. Mar. ●0. 38. The Apostles were baptised with fire, yet were they not dipped into it: tables and beds are said in the original to be baptised; that is, washed, yet not dipped. The Israelites in the wilderness were baptised with the cloud, yet not dipped into it: the children of Zebedee were to be baptised with the baptism of blood wherewith our Saviour was baptised, yet neither he nor they were dipped into blood. Lastly, all the fathers speak of the baptism of tears wherewith all penitents are washed, yet there is no dipping in such a baptism. As for the representation of the death and resurrection, that is not properly the inward grace signified by baptism, but the washing the soul in the laver of regeneration, and cleansing us from our sins. However, in the manner of baptism, as it is administered in the church of England, there is a resemblance of death and the resurrection. For, though the child he not always dipped into the water (as the rubric prescribeth, save only in case of necessity) 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 baptism, and withholding Christ's lambs from being bathed in the sacred Font. This foul error, or rather heresy (for it is condemned for such both by the primitive and the reformed churches) he endeavoureth to blanche in part, if not to quite clear from all aspersion, and justify 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 baptism which hath no express command in Scripture, and which overthrows or prevents that administration of baptism which is expressly commanded in Scripture, is a mere device of man's brain, and no baptism of Christ. But the administration of baptism upon infants hath no express command in Scripture, and it overthrows or prevents the administration of baptism upon disciples (or believers) which is expressly commanded in Scripture, Mat. 28. 19 Mar. 16. 16. joh. 4. 1. 2. Act. 2. 38. and 8. 37. Therefore the administration of baptism upon infants is a mere device of man's brain, and no baptism 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 express command in Scripture. This is an ignorant and erroneous assertion. For first, there is no express precept in Scripture for believing and acknowledging in terminis three Persons in the unity of the deity; and yet Athanasius faith in his Creed, that whosoever believeth not, and worshippeth not the Trinity in unity and unity in Trinity, shall; perish everlastingly. Secondly, there is no express command in Scripture to confess 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 express precept for the abrogating of the Jewish sabbath, and religious observing the Christian: yet no Anabaptists hold themselves 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 express precept in Scripture for women's receiving the sacrament of the Lords Supper. For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle, 1 Cor. 11. 28. (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 express command but for men; yet no sectaries upon record, no not the Anabaptists themselves exclude women from the holy Communion. Fifthly, there is no express precept for rebaptising those who in their infancy were baptised by a lawful 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 express prohibition in the words of the Apostle, one faith, one baptism; Eph. 4. 5●● and in that clause of the Nicen Creed, I believe one baptism for the remission of sins: yet rebaptising 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 express precept to any thing that is commanded in Scripture, either immediately or mediately, either in particular or in general, either in plain or direct terms, 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 lawfulness of baptising children, though there be no express Scripture for it intormini●. The other leg also upon which his argument standeth is as lame as the former. For the baptism of infants no way over-throws or prevents the baptising of any disciples or believers instructed in the mysteries of salvation, of whom the texts alleged are meant; but there-baptizing of such who were before baptised in their infancy (which rebaptising 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 baptism in their infancy, they should need no other admission by rebaptising them; but there will be always some to be converted till the fullness of the jews 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, baptising them; the second Argument of his against paedobaptism. PART 2. The second I find p. 20. If they ground the baptising children from the institution of circumcision, than they ought to observe it in every thing, and baptise 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 boughtst, therefore by thine own confession thou didst eat raw flesh. The argument is captious and fallacious, wherein the Sophister subtly 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 quality or condition he bought it; for he bought it raw, he are it roast or boiled: in like manner M. Bradbourn fallaciously argued before the High Commission for the observation of the Saturday or Jewish sabbath. What the jews were commanded in the forth commandment, 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. In this syllogism, 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 virtue of that command to appoint a certain day for the public service of God, and no less than 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 Sophism; if our Easter succeed the Jewish passover, than we ought to keep the fourteenth day precisely as the jews do. But our Christian Easter doth succeed the Jewish passover, 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 baptism succeed circumcision, than all children ought to be baptised on the eighth day: this will not follow, no more than that children ought to be baptised in the same part where they were circumcised. The answer is very easy, the one sacrament is to succeed the other in substance, but not in each circumstance; their circumcision was expressly confined to the males and to the eighth day, so is not baptism. Only it will follow, that because circumcision was administered to the infant as soon as it was capable thereof, or could receive the sacrament without danger; therefore children ought to be baptised 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 Council held at afric in his days. The third argument I find p. 25. None may be warrantably baptised until they do manifest and declare their faith by profession thereof; this is apparent by the doctrine and practice. First of john, Mat. 3. 6. 89. Mar. 1. 4. Secondly, of Christ and his Apostles, joh. 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 alleged answered, yet for the further satisfaction of the reader I further add. First, that none are required to manifest and declare their faith before baptism 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 sacramental acts as well as others: neither can they hence infer, that children therefore ought not to be baptised, because they can make no declaration of their faith; no more than it will follow, that children ought not to eat because they cannot labour for their living. For though the Apostles rule be general, 2 Thess. 3. 10. 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 confess. Secondly, children make profession of their faith and repentance both at their baptism 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 baptism which over-throws the vese nature of the covenant of grace, and whole Gospel of Christ, is Anti-christian and abominable. But the administration of baptism upon infants doth so, because it stands upon the ground and interest which they have in the covenat (by natural generation only, or by the mere 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 Gospel and object of faith) is also made of none effect, and so the preaching thereof becomes useless and vain also, Rom. 4. 14. Therefore the administration of baptism upon infants is Anti-christian and abominable. ANSWER. Here is thunder without lightning, thundering in the conclusion; the baptism 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 Gospel 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 settling to the seal of the covenant of grace upon pre-supposition of faith present or future in the person of him that is baptised, 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 faithful, and all his seed are heirs of the kingdom of heaven, not through the law, but through the righteousness 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 ministry of the Gospel into his church. Yea, (but saith he) the administration of baptism upon infants stands upon the ground and interest which they have in the covenant by natural generation only, or by the mere 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 virtue of Gods promise above mentioned, and not without faith in their own persons as [without] may signify the exclusion of faith, though without actual 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 effectual. 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 paedobaptism argue thus out of the tenth of Mark 13, 14. None of those whom Christ bids to come unto him, as to whom belongeth the kingdom of God, may or aught to be debarred from the entrance into it by baptism. But children of believing parents, who tender them to Christ, are bid to come unto him, and to them belongeth the kingdom of God: Ergo the children of believing parents ought not to be debarred from the entrance of the kingdom of God by baptism. This schismatical 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 kingdom of God, that is, innocent, meek, and humble men, in these virtues resembling children. But the edge of the argument may be sharpened by this reply. REPLY. First, joh. 4. 2. Christ christened none, neither men nor children, as Saint john 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 baptising men in riper years as children; for certain it is, Christ baptised neither the one nor the other. Secondly, these children were not brought to Christ that he should baptise them, but that he should touch them, and that he did; for he laid his hands upon them, and blessed them, and his blessing them was as effectual to their salvation as if he had christened them: for Christ's grace dependeth not upon the virtue of the sacrament, but contrarily, the virtue of the sacrament upon his grace. Thirdly, when Christ said, to such belongeth the kingdom 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 kingdom 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 years (that are humble and innocent like infants) belongeth the kingdom of God. What is the innocence or humility of men in riper years 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 kingdom of God. Fourthly, they who have their agents in heaven, certainly belong to that kingdom; but the children of the elect have their agents in heaven: Ma●. 18. 10. 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 kingdom of God or the kingdom of Satan; and when they die, either go to life eternal, 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 kingdom of God, why is the gate of entrance into it locked up against them here? if to hell, than all the children of the faithful that die before they can make actual profession of their faith, even those sweet babes which suffered in Christ's quarrel, and were butchered by Herod, whose feast the Church hath celebrated for 1300 years at least, are to be deemed in the state of damnation, which is a most uncharitable and damnable opinion. Supra artic. 2. arg. 7. See more of this argument, and the vindication thereof. Secondly, whereas they who stand for the baptising 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 believers 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 faithful have a right to the seal, to wit, baptism. This refractory 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 posterity of the faithful, 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 baptism, but of extraordinary 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 reply. REPLY. First, that the word used in the Acts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth offspring 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 employed; not only because all the posterity of the faithful that live in riper years were children, but because millions of them die in their infancy before they come to man's 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 faithful under the Gospel are as capable of baptism, as the children of the Iew● were under the law of circumcision: neither did Christ by his coming 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 extraordinary gifts; for, not all of the seed of Abraham, much less all that were called of the Gentiles, received those extraordinary gifts, but very few in comparison, and that in the plantation of the Gospel, 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 Gospel could not speak with strange tongues, nor miraculously cure diseases, neither had they the gift of prophecy; what then? Was the promise there spoken of made to the jews 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 baptism mentioned. v. 38. Repent, and be baptised every one of you in the name of the Lord jesus, for remission of sins. Thirdly, whereas they who are well-affected to children's baptism draw an evidence thereof even from the cloud, mentioned 1 Cor. 10. 2. after this manner: This truth answereth the type, but children were baptised in the type when they were baptised in the cloud and in the sea, as Israel passed out of Egypt into the wilderness. Ergo, children ought now to be baptised in the truth. This sworn enemy of children's Christendom goeth about to blot and deface this evidence by scribbling upon it, that the baptising in the sea, and the cloud the Apostle speaketh of, was an allegory and an allusion, not any type or figure from whence any substantial argument might be drawn for children's baptism. But if we scrape away his scribbling, we may read a clear evidence for the lawfulness of children's baptism. REPLY. For first, it is confessed on all hands, and may be collected from the sacred story, that the Israelites took all their children with them out of Egypt, and that they together with their parents passed through the red said, (which was an emblem of Christ's blood, in which the spiritual Pharaoh 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 dropped 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 spiritual bread, v. 4. and drank of the same spiritual rock▪ and the rock was Christ: so he might have said, that they were all baptised in the water of the cloud, and in the sea, and that water spiritually was Christ's blood; for so the ancient Fathers teach us to speak. * Omnes sub nube fuerunt & Christo, aquam petra praebente potati sunt. S. Hilary in Psal. 67. They were all under the cloud, and were drenched with Christ, the rock giving them water. * Leo de nat. dom. serm. 3. Mysteria pro temporum ratione variata sunt, cum fides qua vivimus nulla fuerit aetate diversa. And Leo, likewise the sacraments were altered according to the diversity of the times, but the faith whereby we live in all ages, was ever one. * Aug. in johan 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. And S. Austin yet more fully, these things were sacraments in outward tokens divers, 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 already are accomplished. Fourthly, among many other arguments brought for the justification of the practice of the Christian church in the baptising infants, that passage of the Apostle 1 Cor. 7. 14. is much insisted upon, (For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by her husband; else were you children unclean, but now are they holy) & that for very good reason. For the Apostles argument concludes, that some holiness redounds to the children by the unbelieving wife's cohabition with her husband, being a believer; or of the unbelieving husband with a wife that is a Christian. Now the question is, whether inward holiness or outward, that which some call federal holiness, the Apostle cannot mean inward holiness; for the belief of the father or mother cannot infuse or produce such holiness in the infant: and if the Apostle speak of this outward or federal holiness, and his meaning is, that the unbelieving wife is so far sanctified to her husband, as to bring forth a holy seed to him, that is, children belonging to the commonwealth of Israel, and having a title to the covenant of grace; then undoubtedly the children of believers ought to receive the seal of that covenant, to wit, baptism. To avoid this inference, and defeat the whole argument, this Anabaptist, with his fellow Barbar coineth a new holiness never heard of in scripture, and withal corrupteth the Apostles text with this absurd gloss. ANSWER. Because the unbelieving wife is sanctified to her believing 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, holiness 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 holiness. Bastardy, though it be a fruit of uncleanness 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, jephthah, and other base-born among the jews were circumcised, and reckoned among the people of God. Secondly, if the Apostle meant no more by holiness 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 days of Ezra, they were not to put away their unbelieving wives and children: the Apostle answereth no, because their children begotten & born by them should be no bastards, Such marriages were then forbidden, yet were they marriages and not nullities▪ 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 jews, 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 unbelieving parents: for though either or both the parents were infidels, yet, if the children were begotten & born in lawful wedlock, they were no bastards; & noman doubteth but there may be lawful wedlock between infidels. For marriage is de jure naturae, and adultery among the heathen was a crime; but if the heathen marriages were no marriages, than there could be no adultery among them, for adultery is the defiling of the marriage bed. Lastly, the main scope of the Apostle in this place was to persuade the believers 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 holiness. But if the children of believing parents should not be admitted to the communion of Saints, and congregation of the faithful by baptism, their children should gain nothing by their fathers or mother's faith, but rather lose. For if they remained still in their Judaisme, not believing in Christ: yet their children were to receive the outward seal of the covenant, to wit, circumcision, whereby they were reckoned among God's people, and had such outward federal holiness as that sacrament might give them. Sith therefore this gloss of the Anabaptists no way agreeth with the scope and intention of the Apostle, nor with the truth itself: it remaineth that we admit of that interpretation which the best of the ancient and latter Expositors give of the text; to wit, (the unbelieving husband is so far sanctified by the faith of the wife, and the unbelieving 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 baptism 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 public on private; but all that pray aught to pray by the spirit in a conceived form, variable according to several 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 public are not only warrantable by God's Word, and very profitable, but in some case necessary. ARGUMENT I. What God appointed in the old testament, as appertaining to his substantial worship, it being no part of the abrogated rites of the ceremonial law, may and aught to be observed by us under the Gospel. But set forms of blessing, thanksgiving, and prayer, were apppointed by God in the old testament, and are no types and figures of Christ, nor parts of the ceremonial law. Ergo, they may and aught to be observed by us under the Gospel. Of the major or first proposition there can be no doubt, for that cannot be evil whereof God is the author; and though the rites and ceremonies are different, yet the substance of God's worship is the same, both under the law and under the Gospel. The assumption or minor proposition is confirmed by the express letter of these texts, Numb. 6. 23. 24. 25. 26. Speak unto Aaron and his sons, saying, on this wise ye shall bless the children of Israel; saying unto them, the Lord bless 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 ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous, etc. And Hosea 14. 2. Take with you words, and turn to the Lord, and say unto him, take away all iniquity, and receive us graciously, so will we render the calves of our lips. And joel 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 immediately 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 forms, either inspired or not inspired, may or aught 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 than 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 God's word, they are acceptable unto him: and they cannot be unacceptable unto him hoc nomine, for that they are delivered in set forms, 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 forms of prayer and thanksgiving used by us are forms composed by prophets immediately inspired by the holy Ghost, as namely, the Lords Prayer, the Psalms of David, the Magnificat, the Benedictus, Nunc dimittis; and the close of all our prayers, The grace of our Lord jesus Christ, etc. Why then do they not at the least join with us in rehearsing these set forms? 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 substantial worship of God under the law, may and aught to be a precedent for us. But they used set or stinted forms of prayer and thanksgiving: Ergo, their practice may and aught to be a precedent for us. The major or first proposition needs no proof, because the substance of God's worship is the same under the Law and under the Gospel, and what the prophets and holy men of old did or spoke, they did or spoke 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 pass, 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, Return, 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, psaltery, and Harps for the service of the house of God, according to the King's order to Asaph, jeduthun, 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 praises to the Lord with the words of David and of Asa the Seer, From the 1. Psal. to the 72. where we read, the prayers of David the son of jesse are ended, v. 20. and they sang praises with gladness. The words of David are those which are extant in the book of Psalms under the name of David; the words of Asa are comprehended in those Psalms which bear this title, A Psalm 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 trespass is grown up unto the heavens, etc. usque ad finem capitis. And Psal. 92. the title is, A Psalm 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 Psalm 119. to 134. all the Psalms are entitled Songs of degrees: they are fifteen in number, answerable to the fifteen steps between the people's court and the priests; and they were so called, See Thorndike of the service of God in religious assemblies, chap. 7. p. 226. as the jewish Rabbins observe, because these fifteen Psalms were sung in order as the priests went up those fifteen steps. Hereunto we may add a passage out of the Samaritan Chronicle; Postea mortuus est Adrianus, cujus Deus non misereatur etc. The high Priest living in that time in the year of the world 4713. by their account 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 several sacrifices they had their several songs still used in those times of peace; all which accurately written were transmitted to the subsequent generations from the time of the Legate MOSES until this day by the ministry of the high Priest. Long after Moses, in the days of Ezra, set forms of prayer were prescribed and used in the Synagogue of the jews, whereof Maimonides yields 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 special gifts of the Spirit which they had not: they were in their nonage, and as children used these forms like festras, 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 than the jews under the Law: for as S. Ambrose saith excellently, Umbra in lege, imago in evangelio, veritas in coelo; and though we excel them in other gifts of the Spirit, yet they wanted not the Spirit of supplication mentioned Zach. 12. 10. I will pour upon the house of David and the inhabitants of jerusalem 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 adays can, yet they commended and used set forms. Thirdly, if this had been an error in the jewish Liturgy, or public Service, that they used stinted forms, undoubtedly Christ or his Apostles would have somewhere reproved this, as they do other errors that crept into that Church: but they are so far 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, aught to be retained among Christians. But we have Christ's 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 impiety to doubt; for there was a Voice heard from heaven, saying, hear him: he cannot misled us, for he is the Way; nor deceive us, for he is the Truth: and if Pythagoras scholars bore such a reverend respect to their master, that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipse dixit sealed up their lips, and stopped their mouths from contradicting what his bare word had ratified; how much more reverence owe we to the words of our Lord and Master, joh. 6. 68 who hath not only the words of eternal 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, etc. Luke 15. 18, 19 I will rise and go to my father, and say, Father I have sinned against heaven and in thy sight, and am no more worthy to be called thy son. Math. 26. 39 O my father, if it be possible, let this cup pass 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 jesus 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, etc. 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 Lord's 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 express our wants in particular, and the graces which we desire in this prayer are only propounded in general. REPLY. First, Christ delivered the Lord's Prayer at two several times, and upon special 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 enjoineth 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 L. de orat. Tertullian, b In serm. 6. Cyprian, c Catec. 5. Mystagogica. Cyrill of jerusalem, d L. 5. de sacram. c. 4. Ambrose, e In 5. orationibus de orat. Dom. Gregory Nyssen, f In comm. ad c. 6. Math. johan. Jerome, g In comment. ejusdem capitis, & in homil. l. de orat. dom. chrysostom, h In epist. 121. ad Probum. c. 11. in Enchir. c. 151. l. 2. de serm. dom. mon●. e. 8. Augustine, i Collat. 9 c. 18. & sequentibus. Cassian, k Serm. 67. & sequent. Petrus Crysologus, l Serm. 6. de quadrages. Bernard, m L. 5. de Myst. missae, c. 17. Innocentius, n Com. i●e. 6. Mat. & Lu. 11. Theophylact, o Idem. Euthymius, p Idem. Bede, etc. 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 contrary 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 Lord's Prayer all the particular wants of God's children are not expressed, * See William Perk. upon the Lord's Prayer, pag. 34●. yet the main wants and principal graces are expressed, to which the other may be with great facility added by our selus, and referred to the proper heads in the Lord's 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 copy, 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 scholars may both write other sentences according to that pattern, and in the first place write those very sentences in the copy, & endeavour to come as near as they can to the original. Such is the Lords Prayer, a perfect copy to write by, comprising in it all things needful 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 Angels, 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, 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. Christ vouchsafed to leave us this incomparable form 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 IU. 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 God's word. But the Christian church generally in all ages, and in all places hath made use of public, set, and sanctified forms of prayer, as appeareth by the Liturgies yet extant, whereof some bear the names of the Apostles, as S. james and S. Peter; some of the Greek fathers, as that of chrysostom, and S. Basil; some of the Latin fathers, as Ambrose, Gregory, and Isidore, etc. Ergo, set forms of prayers are not erroneous, or swerving from the rule of God's word. ANABAP. ANSWERS. First, that this is no better than a popish argument drawn from antiquity and universality. Secondly, that these Liturgies are Apocryphal: 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 apology affirmeth, that the chief minister sent up prayers to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is interpreted, according to his ability, or gift of ex tempore prayers; C. 30. Sine monitore, quia de pectore oramus pro imperatoribus. and Tertullian in his apology 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, As I have showed elsewhere, lib. cui titulus, Rome's Ruin. the Papists pretend to antiquity, and make their brags of universality; 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 body is substantial. Secondly, the strength of the argument lieth not in bare antiquity, and the universality of this practice, (for we know many errors are ancient, and some abuses very far spreading,) but in the nature and condition of the Catholic Christian church, to whom Christ hath promised his perpetual presence, Mat. 28. 20. and the guidance of his Spirit into all truth; in which regard the Apostle styleth it the pillar and ground of truth. Joh. 13. 16. 1 Tim. 3. 15. For howsoever particular churches may err in faith and manners, and the representative Catholic church in the most general. Counsels hath sometimes grossly mistaken error for truth, and Idolatry for true religion; yet the universal church, taken formally for the whole company of believers, Mat. 16. 18. hath ever been kept by virtue of Christ's promise from falling into any dangerous error, 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 novelty, yet there are footsteps also of true antiquity: I will wave them for the present, and by other good testimonies prove the constant and perpetual use of Service, or Common-Prayer-Books. To begin with the first age, from the ascension of our Lord to a hundred years, Pres. Liturg. Latini & Graeci pontifices multa deinceps in suis liturgiis quas jam inde ab Apostolis acceperunt pro re nata vel immutarunt vel addiderunt. 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 man's credit cannot carry so great a cause; yet certainly Hegesippus his testimony, a most ancient writer, bordering upon the Apostles time, ought not to be slighted, who writeth of S. james, chosen Bishop of jerusalem by the Apostles themselves, that in regard of a form of Service, or Common-Prayer-Book made by him for the use of the church of jerusalem, he was styled jacobus Liturgus. In the second age, justine Martyr, in his second apology, which he wrote to Antoninus the Emperor, acquainteth us with the practice of the Christians in his time, which was to meet every Sunday, and in their Assemblies to read select places of Scripture, hear Sermons, and sing Psalms, and after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Priest or chief Minister had made an end of his conceived prayer, to offer up, justin. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. make, or say Common-Prayers unto God. It is true, as it is alleged, that he prayed by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all his might, that is, in the best manner he could, or with all fervency 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 days prayed ex tempore: for it may truly be said of them, who in the University and at Court pen their prayers most accurately, that they pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all their strength of wit, memory and affection. Yet if it were granted, that the Preacher (in justine 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 Homily. In the third age, Orig. l. 6. cont. Cel. we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prescribed prayers; and Tertullian in his apologetic gives us the moulds or heads of the public prayer then constantly used; saying, Tert. apol. c. 30. Precantes sumus pro imperatoribus vitam prolixam, imperium securum, domum tutam, exercitus fortes, sena tum fidelem, populum probum orbem quietus▪ 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, faithful counsellors, a good people, & a quiet world. Yea, but say the Anabaptists, they said this prayer de pectore, out of their breasts; and sine monitore, without any guide or remembrancer, or prompter, and therefore by an ex tempore faculty. 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 special occasions, and directed them to whom and for what to pray, left they should commit any absurdity 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 themselves, and first spoken in their heart before it was uttered by the mouth, according to that of the Psalmist, 45. 1. My heart is enditing a good matter, my tongue is the pen of a ready writer. To pray then de pectore in Tertullia's sense is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to say without book, or pray by heart, or from the heart, whose feat is in the breast. S. Cyprian flourished in this age, Hieron. cat. viro●. illust. about the year 250. in whose writings (which S. Jerome 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 than they.) We find some short forms of prayer at this day in use, both in the Roman Missal, 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, etc. Magdeburg. Cent. Formulas quasdam precationum sine dubio habuerunt. Upon which passages and the like, the Centurle writers, who have gathered all the harvest of antiquity, and have scarce left glean for any other, truly infer, that in this blessed Martyrs days out of all peradventure they had certain set forms of short prayers and responds. In the fourth age Eusebius writeth, Hist. Eccles. l. 4. c. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that the most religious Emperor Constantine the great commanded all his subjects to keep holy the Lord's day, and on it to send up to God with hearty 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 Gospel through the whole world, and reduce all that were subject to the Roman state to the obedience of faith. Euseb. ib. Formulam precandi ipse omnibus militibus praescripsit. Besides this prayer penned by some Bishop, the same Historian writeth, that the Emperor himself made a special prayer, which he commanded the Soldiers to say every day in the Roman tongue. In this age also the famous Council at Laodicea was held, Concil. Lead. 1. Can. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 59 8, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which hath left us divers Canons like so many golden rules both to regulate our devotion, and rectify our lives; and among these for one, that every morning and evening the same service or form of prayer should be used: and because some even in this very age adventured to make use of their ex tempore gift of prayer, at least read or said some private prayer conceived by themselves in stead of the public form, * 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 council. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Milevitan Council provideth against this abuse by a special Canon, which carrieth this tenor: it seemed good to the reverend fathers met in this Synod, to appoint, that those prayers or orisons which were devised, or at least allowed by that Council, 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 Catholic faith. The occasion of this Canon was the overweening conceit that some Bishops had of some prayers devised by themselves, which they obtruded to the church in stead of the public prescript form; whereby it appears, that in those days that liberty was not permitted to any reverend or ancient Bishop which now every puny minister taketh to himself, to add 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 chrysostom framed Liturgies to be used in their Dioceses, 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 heretics of the novelty, as well as falsehood 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 heresy sprang up, spoke more freely of the freedom of man's free will by nature (in opposition to the Manichees, who taught a fatal necessity of sinning) then could well stand with the free grace of Christ accurately defended by S. Austin and his scholars; yet this learned and zealous father, being most expert in the prayers appointed to be read in the ancientest Christian churches, out of them exceedingly confounded these upstart heretics, and proved a full consent of antiquity for those Orthodox tenets he propugned against all the enemies of Christ's 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 Liturgy, what is the judgement of the church of England in those points anciently questioned by the Pelagians, and now by the Arminians, than out of the Book of Articles or Homilies. In the sixth age Gregory 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 chrysostom, partly some more ancient, attributed to the Apostles and Evangelists themselves, 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; 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. Concerning a form of prayer and ecclesiastical 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 vary. ARGUMENT V. Those prayers which all in the kingdom are perpetually bound to use aught to be approved by the whole church or kingdom: for such prayers especially aught 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 Pastor's brain, opinion, or fancy. Ergo, they must be penned forms examined by God's word, and publicly printed, that all may know what they are, and may confidently go along with the Minister, and without any scruple of conscience say Amen to the prayers; which they cannot do to such unwarranted immethodical, inconsequent, nay, heretical, schismatical, and seditious prayers, as many of our ex tempore Enthusiasts deliver, especially on fast-days, with infinity of tautologies and vain repetitions, to the great scorn and scandal of our religion. ARGUMENT VI. There aught to be public prayers not only on the Lord's day, but on the weekdays also, upon special occasion, in every church or congregation of the saints: for prayer is the Christians daily 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; Mat. 13. 21. not a house of sermons, though such there to be made; nor a house of sacraments, though there to be administered; nor a house of Psalms, though there to be sung; but a house of prayer, as the principal and chief and most necessary duty 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 than set forms devised by the learned of the Clergy, and approved by the State: for there is not one Minister or Curate of a hundred, especially in country villages, or parochial churches, who hath any tolerable gift of conceived, as they term them, or ex tempore prayers. Ergo, there ought to be set forms of prayer used in public 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 do who maketh a prolix ex tempore prayer in a public 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 unless he will pray absurdly and inconsequently. Ergo, no man prayeth as he aught who comes not with a set or premeditated form of prayer into a public congregation. ARGUMENT VIII. Not to speak of sudden ejaculations, which necessity forceth or excuseth; nor of prayers in ecstasies and raptures, in which an elevated soul is rather passive then active. In all ordinary prayers which we are to offer to God in the usual and constant course of our Ministry we must be careful to shun all temereity and rashness, Eccles. 5. ●. and watch in prayer with all diligence. Be not rash with thy mouth, nor let thy heart be hasty to utter a thing before God. Mal. 1. 8. The pure oil Olive of the Sanctuary was to be beaten by God's appointment, Exod. 27. 20. and the Virgins were to trim their lights, Mat. 25. 7. before they went out to meet the Bridegroom, 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 less reverence the King of heaven then an earthly prince? But temereity and rashness cannot be avoided by such who speak to God quicquid in buccam venerit, and presume to deliver that in a public assembly which they never thought on before. Ergo, all such ex tempore prayers ought to be forborn in public, and the set forms of the Church retained; or some in stead of them composed with public 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 poison from the viper, that is, the Anabaptists from the Brownists, Vipera sic dicta à vipariend●. who may rightly be termed 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 general, but they are beholding to the Brownists for all such objections as they make against the public 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 punctual solution to any such special objections as most stick with him, I will first propound their main arguments against set forms in general, 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 general. 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 precedent 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 original into the mother-tongue, divisions of the text into chapters and verses, divers readings, interlineary glosses, together with the contents, and fitting them to the times and seasons, are from man. Preaching is a worship of God, yet the choice of such a text, dividing it into parts, and handling the parts in such a method, raising doctrines, and applying Uses from them, are from man, or acts wherein the Preacher maketh use of his invention, art, and judgement. Catechising is a duty enjoined by God; yet to use such a form of words or method in Catechising by questions and answers, as also the dividing the Catechism into 52. Sections, answerable to the Sundays in the year, as we see in calvin's and other Catechisms, is a device and invention of man. In like manner, prayer is a duty enjoined by God, and a part of his substantial worship, but the set forms are devised by man, yet according to general rules prescribed in scripture. Secondly, not only prayer itself, but even set forms of prayer have both precept and example in God's word, as I proved heretofore; and therefore are not to be accounted a mere humane invention, although therein man's 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 man's devising, as the set forms devised and framed by the governor's 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 alleged speaketh of an extraordinary 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 extraordinary gifts of the Spirit are ceased, Christians are not now bound to prophesy, or pray by the Spirit, in the Apostles sense. This text therefore is impertinently alleged, 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 penmen of the holy Ghost spoke and wrote; and in this sense, they who use set forms of prayer devised by men, pray not by the Spirit, as neither do they who pray ex tempore; for than they could not be out, which they are often, nor commit any error in their prayers, which they do very many; nay, than their prayers should be of equal authority with the Psalms, & 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 than 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 delivery, 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 express 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 pricksong and a written or printed ditty in meeter; for such are the Psalms 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 lawful 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 unlawful. First, if the governor's of the Church should simply and absolutely forbid all suddenly conceived, or ex tempore prayers in public or private, they should offend in some degree, and be guilty of the breach of that precept of the Apostle. For to stifle all sudden motions of the Spirit, and prohibit all pious ejaculations is in some sense to quench the Spirit. But albeit they command a set form of Liturgy 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 closerts, but leave them to their Christian liberty. 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 blasphemy; 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 enlightening the understanding and warming our affections, and powerfully assisting both in the conceiving and delivery 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 necessary 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 fixed 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 mere voluntary and extemporary 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 several occasions of the faithful. 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 general prayers, fit for all men to use at all times, but also special, applied to several estates and conditions of men, for men in sickness and in health, in time of war or in peace, and the like. Secondly, these several 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 choose 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 public prayers, but the Pastor is to repair to them, and apply 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 Ang. ep. 121. c. 11. Quamlibet alia verba dicimas, nihil aliud decimus quam quòd in ista Dominita aratione positum est, recte & congruentèr eramus. in a short set form of prayer, to wit, our Lord's prayer, (as S. Austin saith in express 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 Lord's 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 than reading a prophecy is prophesying, or reading a Sermon is preaching. But where a set form of Liturgy is used, the minister only readeth certain prayers and collects. Ergo, he prayeth not, nor is his ministry therein Divine Service. ANSWER. First, bare reading a prayer simply, without any more than 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, The definition of prayer. 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 prophecy is an extraordinary gift of the holy Ghost, and preaching a special faculty acquired by many years study, now especially since the extraordinary gifts of the Spirit are ceased; but prayer is a common duty of all Christians: and therefore though it will not follow; such a man readeth a prophecy, 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 Majesty; for Christ said to his Apostles, when you pray, say, Our Father, etc. 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 expressly, that reading the law is preaching, Act. 15. 21. Moses of old hath in every City them that preach him, seeing he is read in the synagogue every Sabbath day. Ergo, reading prayers is praying. The Anabaptists having thus disgorged their poison against set forms of prayer in general; the Brownists, who engender with them, thus spit their venom against the Liturgy of the Church of England in particular. EXCEPT. I. First, they except against it, that it is a mere humane invention, and hath no warrant from God's word. ANSWER. But this exception is weak and false: First, weak; for if all things in the service of God, wherein man's 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, Catechisms, confessions of faith, forms of administering 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 necessity distinguish between the doctrine and the method of a sermon, the matter and the form of a prayer, the substance and circumstance of God's worship: in the former there is no place for man's art, wit, or invention; in the latter there hath been always, and must be. Secondly, it is false; for the book of Common-prayer consisteth of, first, confessions of sins, and of faith; secondly, lessons out of the old and new Testament; thirdly, thanksgivings or blessings general and special; fourthly, Psalms read and sung; fifthly, prayers for ourselves and for others: but for all these we have precept and precedent in scripture, namely, for confession of sins, Psal. 32. 5. I said I will confess my transgrlssions to the Lord. Prov. 28. 13. He that covereth his sins shall not prosper, but who so confesseth them and forsaketh them shall have mercy. Dan. 9 20. While I was praying and confessing my sin and the sins 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 baptised of him in jordan, confessing their sins. For confession of faith, Math. 10. 32. whosoever shall confess me before men, him will I confess before my father which is in heaven. Rom. 10. 10. With the heart man believeth unto righteousness, and with the mouth confession is made to salvation. 1 Pet. 3. 15. Be ready always 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 son of Asaph was the principal to begin the thanksgiving in prayer. Psal. 26. 7. That I may publish with the voice of thanksgiving, and tell of all thy wondrous 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 always. 1 Thess. 5. 18. In every thing give thanks. For Psalms read and sung, Psal. 95. 1. O come let us sing unto the Lord. 1 Chron. 16. 9 Sing Psalms unto him. Ephes. 5. 19 Speaking to yourselves in Psalms and Hymns and spiritual songs. jam. 5. 13. Is any merry? let him sing Psalms. Rev. 15. 3. And they sang the song of Moses, the servant of the Lord. For prayers for ourselves 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 john went up together into the Temple at the hour 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 Missal: and therefore is to be kicked 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 pithy, if agreeable to the pattern of all prayer, and favour of true piety and devotion, (which they cannot deny they do) what skils it out of what book they were culled? The jews borrowed jewels of the Egyptians to adorn the Sanctuary, Solomon sent for timber and other materials for the Temple to Hyram king of Tyre, S. Paul transcribed verses out of heanthen Poets, Virgil raked gold out of Enuius hic muck, Christian Apothecaries gather simples to make sovereign electuaries out of the gardens of jews and mahometans, 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 swine's snout, if there be found any there. Secondly, this exception is guilty of as much ignorance as weakness; they who make it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as cannot see afar off: 2 Pet. 1. 9 of if they could, they might have discerned the prayers in our Church-book to be far more ancient than the Roman Missal. The Bishops and learned Doctors, who in the days of Edward the sixth compiled the Service-book at Windsor, had far more ancient Liturgies in their eye then the Roman Missal or breviary; they drew not water out of that impure channel, 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 Canonical books of the old and new Testament: there are the same Psalms and Hymns, but they were not taken out of their Psalter, but out of David's and Saint Luke: there are many of the same Collects and Orisons, but they are not taken out of their breviary, but out of the Liturgies of Saint Basil, Saint Ambrose, Saint chrysostom, 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 Missal into our English Service-book, it might be termed, as Spalatensis (when he was present at the Service in Canterbury church, called it (Breviarium optime reformatum, a reformed breviary. I cannot apprehend, how that should be any derogation to it; for what saith Solomon? take away the dross from the silver, Prov. 25. 4. and there shall come forth a vessel for the refiner. This was the noble work of the learned Doctors and Martyrs who reformed Religion in England: they took away the dross, not only from the Missals, but from all other Offices and Service-books then extant; all superstitious Rites either heathenish or jewish, all Legendary 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, supplied what was wanting thereunto: and hence came forth this Vessel for the refiner, this Liturgy of our church, more complete than any now extant in other reformed churches. EXCEPT. III. Thirdly, they except at three Popish absolutious, as they term them; the first, in the beginning of the Service after the public confession; the second, before the Communion; the third, in the visitation of the sick. But this exception hath in it more strength of passion than reason: for none of these absolutions are absolute, but conditional; nor in the name, or by the authority of the Minister, but of Christ. The first is nothing but a declaration of God's mercy, who freely pardoneth the penitent; and of the Ministers duty to declare and pronounce this absolution and remission to the people. The second is a prayer of the Minister to God to have mercy upon the Communicants, to pardon and deliver them from all their sins, and to confirm and strengthen them in all goodness. The third is the execution of that Ministerial power wherewith Christ invested the Apostles and their successors, john 20. 23. As my father sent me, so I send you; whose sins ye remit they are remitted, whose sins ye retain they are retained. Here is our express warrant and commission from Christ for what we do in this kind, to revive the spirit of the humble, and cheat up the droo●ing conscience really to languish in a featefull conflict with despair. EXCEPT. IV. Fourthly, they except against the reading of the Psalms, Epistles and Gospels in a corrupt translation, in which there are many gross errors: 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 month which was called barren, for, this is the sixth month 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 city which is now called jerusalem, for, and answereth to jerusalem. And Phil. 2. 8. He was found in his apparel 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 philipped away. For first, if no translation way be read in the church but that which is free from all error, than none at all aught to be read, for there is none in which there are not some mistakes, more or less: 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 tied to that translation in the common-prayer-book; but they may, if they please, in stead thereof read the Psalms, 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 error at all in it, which concerneth faith or manners; and other slips must be born withal 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 stir up our affections, or imprint such prayers deeper in our memories; as the reflecting of the sunne-beams is not in vain which increaseth 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. Psalm these words, for his mercy endureth for ever, are 27. times repeated in the old translation, but 26. according to the new: and in Psalm 119. the word of God, or some synonymon thereunto is repeated 175. Christ himself repeated that prayer, Father, let this cup pass from me, Mat. 26. 44. three times. Thirdly, there is no prayer appointed to be often repeated save the Lords prayer, which Christ himself twice delivered upon several 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 spiritual sacrifices, as the amber which sweeteneth all our dishes, as the Elixir which turneth all our leaden conceptions into pure gold. In the confession of our sins we are defective, as also in the profession of our faith, and in our prayers for our selus 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 shortness of our prayers; they say, they are rather snips of prayers than prayers; and that in them there may be some sparks of piety, but no flame of devotion. But this exception is neither true nor just. First, not true; for the prayers apppointed by the church to be read at solemn fasts, as likewise the prayers for the whole estate of Christ's church, and the Morning and Evening prayers for private Families, and for sundry 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, than their longest. In all the Bible there is no example of any very long prayer: on the contrary, Eccles. 5. 2. Solomon commandeth us when we petition the Almighty to use few words; Mat. 6. 7. and Christ himself more than once taxeth the vanity and hypocrisy of such as meet 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. Woe be unto you Scribes and Pharisees, hypocrites, for ye devour widows houses, and for a pretence make long prayers. In direct opposition to such he framed a prayer to himself, a very short one, but most pithy and perfect: and it is after this fair copy that the learned Scribes who penned our English devotions wrote, well knowing that God is not wooed with variety of of phrases, but rather with sighs and groans; not with enlarged thoughts, Ep. 121. H●c negotium plus gemitibus quam sermonibus agitur: plus fletu quam afflatu, but with inflamed affections, as Saint Austin teacheth us. The hottest 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 speechless; and the vulgar sort of people are very little benefited by these prolix and long-winded, rather discourses or expostulations, or exaggerations than prayers; neither can they for so great a space of time hold their attention to the Preacher; neither can their memory carry away a quarter of what is poured 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 shred of devotion (as they please to nickname them) such as can neither read nor write will have nothing left to mend their wedding garment. Howsoever, 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. we want not the approbation herein of the ancient churches, especially the famous churches of Egypt, who had many prayers, but very short, as if they were darts thrown with a sudden quickness, lest that vigilant and erect attention of the mind, which in prayer in most necessary, should be wasted or dulled through the continuance of overlong prayers. EXCEPT. VII. Seventhly, they except against the interchangeable variety of our Service-Book, whereas they continue a long prayer themselves without any interruption, the people only sealing all in the end with their Amen. But according to the Rubric, and practice of the church in most congregations in reading the Psalms, 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 Psalm, they chant out another; when he prayeth for them, the Lord be with you, Gal. 6. 18. The grace of our Lord Jesus Christ be with your spirit. they require him with a like prayer, and with thy spirit. And what hurt or incongruity 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 eyesore to some in our Common-Prayer-Book: yet the ancients esteemed it no blemish, but a beauty in their Liturgies. For Saint Ambrose maketh mention of such a custom in Milan, Platina in Rome, Basil throughout all Greece, Plin. ep. ad Trajan. and Pliny the younger among the first Christians in Trajan's time within a hundred years after Christ's 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 choir of Angels in heaven; for so we read Esay the 6. 3. And the Seraphims cried one to another holy, holy, holy. EXCEPT. VIII. Their last exception and greatest spleen is at the Litany, 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 showeth them to be of the nature of the Vultures, who, as Aristotle writeth, are killed with the oil of Roses; Aristot. de mira●il. auscult. or rather like swine, who, as Pliny informeth us, cannot live in some parts of Arbia by reason the sweet sent of aromatical trees there growing in every wood. Against this therefore they thunder out a volley of objections; in the Litany, (say they) there is a prayer for the dead, Remember not, Lord, the offences of our forefathers; prayer against sudden death, which may be a blessing: prayer for all that travel by land, or by water, and so for thiefs and Pirates: for all women labouring of child, and consequently, for all queans and harlots: there is rapping out of oaths, and no better than exorcisms and conjurations, by thy nativity and circumcision, by thy cross and passion, etc. And therefore many who are in charity with other prayers are frighted with the Litany, and as soon as the Minister beginneth it they run swifter out of the church than 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 forefathers, are not a prayer for the dead, but for the living, that God would not so remember of offences of our forefathers as to visit them upon us, according to that dreadful menacie in the second commandment, 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 sudden death we pray against is not a quick riddance out of pain, or a speedy taking us away from the evil that is to come, for that indeed were to pray against our own good: but by mors repentina, or sudden death, there is meant unexpected or unprepared death, when we are summoned by death as by God's messenger to bring in our bills and books to be examined at the great Audit before our accounts be ready: it is true, we should be always ready; but who of a thousand is so? And if any be tardy, 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, Zanch. in exposit. precept. 2. Tit. de invocatione. In veteri Romana ecclesia semper mihi placuciunt hec du●: unum, quod precescon cludant per Dominum nostrum jesum Christum: alterum, quòd exprimant partes mediatoris & actusofficii addentes, per crusem & unlnera, etc. By thine agony and bloody sweat; they are no forms of oaths, much less conjuration (as these ignorant Sectaries blaspheme them) but a compendious and very useful recapitulation of the story of the Gospel, and an acknowledgement 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 jesus Christ. Neither are such kind of earnest obtestations unusual in our petitions to men: per dextram tuam, Caie Caesar, saith Cicero; & per connubianostra, saith Dido. If they are true Christians, they believe that God hath and doth deliver us from all punishment due to our sin, and from eternal death by these very actions and passions of Christ recounted in the Litany; 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 kingdom? The preposition By hath many significations; sometimes it is the note and sign of an oath; sometimes, and that most usually, it signifieth the instrumental cause, and so it is taken in the Litany; wherein we do not affirm or swear any thing to be so or so by Christ's nativity or circumcision, or death, or passion; but we pray to God to deliver us from all the evils both of sin and punishment before specified by these meritorious actions and passions of our Redeemer, as by the only effectual means to procure us such a deliverance. And for the extent of our charity, and generality of our prayers, as we are commanded by the Apostle, while we have time to do good unto all men, Gal. 6. 10. but especially to those of the household 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 aught we know) may not give repentance unto life; and we are indebted unto God's mercy and restraining grace, that we run not into the like excess 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 travel by land or by water, yet those all in the church's account are no other than such as travel in the way of a lawful 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 express warrant for such a prayer both in the words of job, O thou preserver of all men? and of the Apostle, 7. 22. 1 Tim. 4. 10. God is the Saviour of all men, especially of those that believe? Upon which ground the Apostle himself inferreth a necessary duty 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 Pastors. ANABAPTIST. THat there ought to be no distinction by the Word of God, Gustius l. de Anabap. exord. p 35. Catabaptistae sumunt sibi omnes praedicandi officium. See the confession of the Anap. art. 41, 45. between the Clergy and the Laity; but that all who are gifted may preach the Word, and administer the Sacraments. THE REFUTATION. This prodigious error, which may be easily convinced not only by the clear light of Scripture, and the practice of the Christian Church from the beginning to this day: but also by the glimmering light of Reason and Custom of all Nations, a mongrel sect of late between Brownists and Anabaptists have set abroach, and thereby after a sort justified the scandal 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 profanation of his holy Ordinances. But let the Cardinal and all Papists know, that we own none of these russet Rabbis, or Apron Levites, but detest and abominate them as much as we do that great Patriarch of the Anabaptists Cuiperdolin, Sleid. come. 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. who in Munster at the Coronation of their Tailor King, creeps upon all four, and passing through a great throng of people, breathed into all their mouths, saying to every one in particular, The Father hath sanctified thee, receive the holy Ghost. This Heresy may be felled down at three blows of the axe (Saint john Baptist speaks of) laid to the root of the tree, after this manner: ARGUMENT I. No man may conjoin or confound them whom God hath severad and distinguished: But God in his Word hath severed the Clergy from the Laity; & distinguished the Priests from the people, Nem. 18, 20. Host 4. 4, 9 Mal. 2. 7. Ergo, None ought to confound them. ANABAP. ANSWER. By the levitical 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 do all such things as the Clergy of late have appropriated to themselves. REPLY. 1. The distinction of Priest and People is more ancient than the levitical 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-flamens, the Britain's and Galls their Druids. Before the Law given, we read 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. Only 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 levitical Priesthood be taken away, yet there still remaineth a distinction between the Clergy and Laity; for Christ Mat. 28. 19 giveth commission to his Apostles, and their successors, to teach all nations, and baptise them, and john 20. 22. to remit and retain sins; and the Apostle evidently distinguisheth the Flock from their Pastors, Act. 20. 28. Take heed to yourselves, 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 yourselves, for they watch over your souls, as they that must give account, that they may do 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 fear God: But God inflicted severe punishments upon Lay persons for usurping upon, and intermeddling with the Priest's 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 fear God, aught 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 conspiracy 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 appear single, but Devils by legions; so eminent virtues are for the most part single and rare in men, but enourmous vices are seldom alone. Yet this no way dulleth the point of the argument: For the Text is express, that the particular punishments above mentioned were laid upon them for those illegal acts done by them, to the wrong and prejudice of the Sacerdotal 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 Priest's office, it is evident by Moses reproof, 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 near 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 burn incense to the Lord, but to the Priests, the sons of Aaron: yet Vzziah will be meddling with the censer, and be burning incense contrary to the Law, and thereby he incensed the wrath of God against himself, and immediately the leprosy 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 himself the Priest's f●●●tion. Vzza was presumptuous, but for aught appears in the Text, he showed it in nothing but this, that he without any calling from God presumed to touch his Ark, and do the office of a Priest. Vzziah was proud, and it was the height of his pride which moved him to burn incense, and not content with his Sceptre, to meddle with the Censer. I shall add no more to enforce this Reason then the Application of the words of the Orator to Mark Anthony; I wonder Anthony that thou art not frighted at their ends, Cic. Phil. sec. Miror te Antoni quorum facta imitaris, corum exitus non per●orrescere. whose courses thou followest: So I very much marvel that they who do such things as Corah, Vzza, and Vzziah smarted for, fear 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 Conspirators; yet Hell will open her mouth, and swallow them body and soul: And though God smite them not with temporal death, as he did Vzza, yet he will with eternal: And though their flesh be not infected with leprosy, as Vzziah's was, yet their consciences are most foul 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, aught to have a calling thereunto, Heb. 5. 4. 1 Tim. 4. 14. But Lay persons, whether Merchants, or Artisans, 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. God's conferring gifts upon any man, is a sufficient calling; as for the imposition of Episcopal hands, it is an Antichristian rite, and giveth the party 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 there's are gifts, if God incline the heart of the party to enter into the Ministry, there is an inward calling: yet this alone sufficeth not without * 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, etc. Bohemica confess. 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 confess. 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 interprete Belgica confess. art. 31. Credimus ministros debere a functiones illas suas vocari & promoveri legitim● Ecclesiae electione. Augustana confess. 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. confess. art. 20. Nec permittendum est cuivis, quamv●● spirituali sacerdoti, ut sine legitima vocatione usurps publicum ministerium in Ecclesia. an outward calling, either ordinary or extraordinary; Extraordinary callings (sith Miracles are ceased) we are not now to expect; nor if any pretend, easily believe, or give way thereunto: and therefore we must stick to the ordinary calling, by the imposition of the hands of the Presbytery; for none may prophesy or preach except he be sent. jer. 14. 14. The Prophet's prophecy in my name, and I sent them not. Jer. 27. 15. I have not sent them, yet they prophesy. 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 successors of the Apostles, and commending them to particular charges; And if such Episcopal Ordination be an Antichristian Rite, we desire to learn from them what is the Christian form or manner of admitting men into holy Orders; for no other Ordination was heard of for 1500. years, or at least approved of, and more: during which time, if there were no lawful Calling, there were no Pastors feeding, and governing the flocks; if no lawful Pastors, no visible Churches. 2. As the Anabaptists have no outward Calling, so neither inward; for whatsoever overweening 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. Jerome complaineth of in his 8. Epistle, Who become Masters of the unlearned, before they were scholars of the learned. And S. Bern. 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. We have many cocks in the Church, but few cesterns; they who derive to us the heavenly waters, are so charitable, that they pour out rather than stay to have any thing poured into them; more ready to speak then to hear; 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 hour or more; yet they are no ways furnished with gifts requisite to a faithful Shepherd, and able Minister of the Gospel: for they understand not the Scripture in the Original Languages, they cannot expound without Grammar, nor persuade without Rhetoric, nor divide without Logic, nor sound the depth of any Controversy without Philosophy, and School Divinity. Neither may they fly to immediate Inspirations of the holy Ghost, and the miraculous gifts of Tongues, and Prophesy, for such have ceased in the Church for these many hundred years. The Anabaptists Objections answered. You have heard how strong our Arguments are for the truth: now ye shall hear in brief how weak the Adversaries Objections are against it. First, Obj. 1. they allege out of joel 2. 28. I will pour out my Spirit upon all flesh, and your sons and daughters shall prophesy, your young men shall see visions, and your old men shall dream dreams: That though under the Law the people were ordinarily to hear the interpretation of the Law of God from the Priests; yet that under the Gospel God so plentifully poureth his Spirit upon all congregations, that all Believers are enabled to Prophesy, and to speak to instruction, to edification and comfort. But we answer, Sol. 1. That the Prophet there speaketh not of any ghostly power to open the Kingdom of Heaven, and remit and retain sins given by Christ to his Apostles and their successors, but of an extraordinary measure of enlightening graces, as also of extraordinary gifts of Tongues and Miracles, as the Apostle Saint Peter himself 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 Pastors: and to whom more is given, more shall be required. This Text therefore proveth not that all Sheep should be Pastors, 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, Obj. 2. they allege 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 edify one another. Therefore all Lay persons who have the gift of Supplication and Interpretation of Scripture, aught to make use of them for the benefit of others, as the Ministers of the Gospel do. But we answer, Sol. 1. that as the clouds when they are full, drop, and the ears shed, and the fountains flow; so all who abound in knowledge, aught 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 salvation, and administer the Sacraments, and remit and retain sins, which peculiarly appertain to the Pastoral calling. There is a double teaching and admonishing, Public and Private; Public, by expounding the holy Oracles of God, and revealing to God's people his whole counsel for their salvation: Private, by Catechising a man's 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 Pastor, or by giving good advice, and showing him his errors, or encouraging him in a good course, ministering 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 Hymns, and spiritual songs, singing with grace in your hearts to the Lord. Thirdly, Obj. 3. they allege, that Eldad, and Medad, Numb. 11. 27. and Saul, 1 Sam. 10. 11. and Philip's daughters, Act. 21. 9 prophesied, that the Prophet Amos was a Herdsman, Peter, and other of the twelve, Fishermen, and S. Paul a Tentmaker: Why then may not Tradesmen, and the like, if God bestows gifts upon them, preach the Word, and administer the Sacraments? But we answer, Sol. 1. that extraordinary instances ought not to be taken for precedents, or drawn into ordinary practice; else false Prophets might now expect to be admonished of their errors by brute beasts, because once God opened the mouth of the Ass, and by it reproved the madness of the Prophet Balaam; and all Soldiers that fight the Lords battle, blow rams horns in stead of trumpets, because once with them the walls of jericho were blown down; or arm themselves with lamps and broken pitchers, because gideon's soldiers 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 foretelling 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 Ministerial 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 mere Lay persons. Neither do 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 Ministry, 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 Church's Ordination, by Imposition of hands; that they handle the holy Scripture and Sacraments with black, foul, 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, * ● ●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. Who is sufficient for these things? But now, as the practice is, and the common estimation of the vulgar, we may cross S. Paul's question, with a contrary Interrogatory, Who is not sufficient for these things? sith Coachmen, Weavers, Feltmakers, and other base Mechanics, are now (by some) thought able Ministers, and profound Doctors of the Church, and Exercise, as they term it, not only in private Conventicles, but also per famam & populum in great Churches, and public Assemblies, to the great dishonour of God, profanation of his Ordinances, and scandal of the Reformed Churches. ARTIC. 5. Concerning taking an oath, especially ex officio. ANABAPTIST. NO Christian may lawfully take an Oath, Pontan. cattle Inter errores Politicos Anabaptistarum recenset hos duos, non licere exercere judicia vel in f●ro contendere, non licitum esse dare juramentum. Sleid. come. l. 10. dicunt non licere Christianis in foro contendere, non jusj urandum dicere. 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 maintain it, hath a gloss and varnish put upon it of piety, prudence and justice; of piety, in preventing all occasion both of false and vain oaths; of prudence, in not ensnaring ourselves; 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 substantial worship, to wit, a holy kind of invocation; to prudence, by unfurnishing ourselves sometimes of our best defence, which is to clear our innocency by oath; to justice, by depriving all Courts of justice of this sovereign evidence of truth, and all humane society both of the surest tye of fidelity, and the readiest means to end all strife and controversy. For the farther manifestation whereof I am to clear three points, 1. That oaths may lawfully be taken by Christians, 2. That some oaths may be lawfully exacted of them, and imposed upon them. 3. That oaths may be lawfully urged and exacted not only in civil, but in criminal causes, such as are commonly termed oaths 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 lawful to take any oath, others allow of oaths freely taken, but not imposed: a third sort dislike not all oaths imposed, but only except against oaths ex officio. These three questions hang as it were upon one string. For if no oath may be lawfully taken, certainly none may be lawfully imposed, and if oaths may not be imposed, lest of all the oath ex officio, whereby we hazard and endanger our lives, liberties, limbs or estate if we confess, but our souls if we deny upon oath, what is truly laid to our charge. Again on the contrary, if the oath ex officio in some cases may be lawfully imposed, than other oaths may be imposed with much less difficulty; and if oaths 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 persuaded of the lawfulness of taking an oath in general, before they will suffer an oath to be imposed upon them: and secondly, that the Magistrate hath a lawful power to exact oaths, before they will take such and such a kind of oath required of them. To lay the foundation therefore firm, before we build any thing thereupon. First I prove the lawfulness of taking oaths, the conditions prescribed by the prophet being observed, ●er. 4. 2. namely that we swear in judgement, righteousness and truth: in truth, not falsely; in judgement, not rashly; in righteousness, not wickedly, to the prejudice of equity, or breach of Christian charity. ARGUMENT I. Whatsoever God commandeth is lawful, for God's command is the rule of good, his command maketh that good which otherwise were evil, as Abraham's offer to kill his son, and the jews robbing the Egyptians of jewels of gold, and silver: and in like manner his prohibition makes that evil, which otherwise in itself were good, as working in a man's calling on the Sabbath, the sparing the fattest of the cattle for sacrifice by Saul; If every sin be a transgression of the law: it cannot be sin to fulfil it. But God commandeth taking of oaths, as part of his worship, Deut. 6. 13. Thou shalt fear the Lord thy God and serve him, and swear by his name. Deut. 10. 20. To the Lord thou shalt cleave, and swear by his name, he is thy praise, and he is thy God. And jer. 4. 2. Thou shalt swear, The Lord liveth, in truth, judgement, and justice. And to such as swear in such a holy and religious manner God promiseth a blessing both outward, and inward; outward, jer. 12. 16. If they will diligently learn the ways of my people to swear by my name, then shall they be 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 swear is lawful for Christians, ANABAP. ANSWER. It was lawful to swear when God commanded it under the law, but it is not now lawful for Christians, sith Christ hath forbidden it in the Gospel. REPLY. 1. The same God is Lawgiver both to the jews, and Christians, and the same truth shineth in the law, and in the Gospel, only with this difference: in the law it shined through a tiffany or veil of rites, and ceremonies: but in the Gospel as it were with open face. The veil 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 seal of truth, the sense whereof is mere moral, the law of it natural, the use perpetual, the worship performed in it to God is essential. When we call God to witness a hidden truth, in the sincerity of our intentions, we agnize his Sovereign greatness. For every oath is by a greater, Heb. 6. 16. we profess his all-seeing wisdom, we invocate his revenging justice, which are not ritual, but substantial parts of worship. In which regard in the texts of the Prophet jeremy above alleged, swearing is joined with the fear of God, and cleaving to him; both duties of the first table, required by the eternal and moral law of God. 2. As we have warrant for swearing in the old Testament, so also in the new; for Christ himself 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 swore and will not repent, thou art a Priest etc. By so much was jesus made a surety of a better Testament. God his using an oath for confirmation of Christ his Priesthood warranteth the custom of giving, and taking an oath at the Inauguration of Emperors, 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 Commonwealth. God himself using this kind of confirmation, confirmeth this kind and use of an oath. Neither are promissory oaths only approved by the Gospel, to bind our faith, and assure loyalty and fidelity, but also assertory, to clear doubtful truth, and end litigious suits; Heb. 6. 16. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife, even Christ himself who is AMEN, the faithful witness, and in whom all the promises of God are yea and AMEN, often corroborateth his divine Essays 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, ●ic. ter. offic. which is, affirmatio religiosa, or as the Schools 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 jews, and allowed by the Scribes and Pharisees, who erroneously conceived, that swearing by heaven and earth, or jerusalem, or any creature, was no taking God's name in vain, because in such oaths Gods name was not used. This practice of theirs our Saviour condemns, and refutes their error, Mat. 5. 34. Swear not at all, neither by the heaven, for it is God's Throne, nor by the earth, for it is his Footstool, nor by jerusalem, for it is the City of the great King, etc. But of this more in the solution of the adversaries objections. ARGUMENT II. That which hath been practised by God himself, the elect Angels and Saints speaking by divine inspiration, cannot be sinful or unlawful; else we should make God himself the Author of sin, and lay impiety or iniquity to the charge of holiness and justice itself. 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. jos. 5. 6. Psal. 95. 11. & 110. 4. Heb. 6. 17. & 7. 21. 22. Secondly, Angels, Dan. 12. 7. I heard the man clothed in linen, when he held up his right hand and his left to heaven, and swore by him that liveth. Rev. 10. 5. 6. And the Angel which I saw stand upon the Sea, and upon the earth, lifted up his hand to heaven, and swore by him that liveth for ever, that there should be time no longer. Thirdly the Saints Abraham, Gen. 21. 24. jacob. 31. 53. joseph, Gen. 47. 35. Moses. jos. 14. 9 David. 1. Sam. 20. 3. & 24. 22. jonathan, 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 unlawful. ANABAP. ANSWER. God giveth the law to us not to himself, and for the examples alleged out of the old Testament, they are no good Precedents for us to follow, because the people of God were not forbidden to swear by God in the law, but we are by Christ in the Gospel. REPLY. Though God be under no law, yet he is a law to himself, his nature is his law, which he never doth or can transgress, violate or dispense with. He is all light, and there is no darkness; all truth, and there is no falsehood; all justice, and there is no iniquity in him. Neither is it true that the Saints under the Gospel lie under a greater restraint in respect of oaths, than those under the law: for as they, so these have not refused upon just cause, and weighty occasions to appeal 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 be 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 than the dictates of the Holy Ghost. Such are these Rom. 1. 9 God is my witness whom I serve with my spirit in the Gospel of his Son, that without ceasing I make mention always of you in my prayers, Rom. 9 1. I say the truth in Christ, I lie not, my conscience also bearing witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart, 2. Cor. 1. 23. I call God for a Record upon my soul, 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 bowels of jesus Christ, 1. Thess. 2. 10. Ye are witnesses, and God also, how holily, and justly, and unblamably we behaved ourselves among you that believed. ARGUMENT III. No part of God's true and substantial worship can be sinful; else virtue should be vice, and godliness itself wickedness, light should be darkness, and good, evil. But swearing with such cautions and provisoes as are set down by the Prophet jeremy, is a part of God's true and substantial 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 sins, which come not within the walk of man's justice. Ergo, swearing after a religious manner cannot be sinful. ARGUMENT IU. Whatsoever is necessary for the detecting and punishing of wickedness and vice, and the acquitting of innocence, and preservation of all humane commerce, and society, cannot be sinful and unlawful. For where God appointeth the ends, he appointeth also the means; 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 oaths, is necessary for all these ends, as the experience of all Societies demonstrate, and the practice of all Courts both Ecclesiastical and civil, and the custom of all nations, wherein there is any use at all of distributive or commutative justice. Ergo, taking and giving oaths cannot be unlawful. To these two latter arguments, because the Anabaptists have shaped as yet no answers, I forbear to add any thing for the confirmation or illustration of them, and now I come to refel their objections, and break in pieces those bulrushes, wherewith they fight against the lawful use of oaths, as well public as private. If all oaths are forbidden simply, Obj. 1. than no Salves, or Prouisoes, or limitations above mentioned will help the matter. But all oaths are forbidden simply, Mat. 5. 34. But I say unto you swear not at all, and james 5. 12. But above all things my brethren swear not. Ergo, no religious Christian must or may swear upon any terms. To oppose as it were the prohibition of the Son to the command of the Father, Sol. 1. and to affirm that, what the Father commandeth in the Law, the Son forbiddeth in the Gospel, is to blaspheme with Martion, 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 oaths, or manner of swearing, but such as was then in use, and allowed by the Scribes and Pharisees, who fond and absurdly conceived, that to swear by heaven or by earth, or any other creature was no breach of the third Commandment, 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. because in such oaths they took not God's name in vain; and this is Saint Ieromes interpretation: Christ, saith he, forbids us not simply to swear by the creatures, viz. either by the heaven, and earth, as the Scribes and Pharisees used to swear, nor by the light, as the Manichees, nor by the Stars, as jupiter 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 swear by any creature is to ascribe a deity unto it, and to commit idolatry. And if the original be read without a comma or colon thus, swear not at all neither by heaven, etc. then it is evident that Christ in these words forbids not the act of swearing, but the unlawful form. But because in some ancient copies there is a colon after the prohibition Swear not at all: I answer, Secondly, that Christ here forbids all Christians to swear upon any slight, or trifling occasion, or in their ordinary communication, but saith he, let your yea, be yea, and nay, nay; that is, affirm a truth, and deny a falsehood simply and barely without making the holy and reverend name of God accessary to your vain and trivial discourses; No grave or sageperson would endure to be brought in for a witness in every petty matter of small or no consequence, to which yet most men tremble not to call the Sovereign Majesty of heaven and earth to testify. An oath, saith Aristotle, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thing most precious 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 available. Christ, saith * Peter Martyr loc. come. clas. 2 c. 2. Legem a nobis exigit, u● ita fideliter & ex charitate si mulvivamus, 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. 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 break-neck of the soul, Christ forbids us as it were to come near the edge of the hill, and not at all to venture upon an oath unless we be drawn thereunto, and lawfully required by a Magistrate or some other, in a case of great importance. Secondly, Obj. 2. the Anabaptists dispute thus, Whatsoever cometh of evil is sinful, but all oaths come from evil. (For Christ himself Mat. 5. 37. Saith, Let your communication be yea, yea, nay, nay: for whatsoever is more than these cometh of evil) Ergo, all oaths are sinful. But we answer, Sol. 1. First, that the Proposition is not currant. All that cometh from evil, or is occasioned by evil, is not sinful. For, Ex malis moribus bonae nascuntur leges. The best laws were enacted upon ill occasions, and very corrupt manners of men: apparel at the first came from evil, viz. shame for sin, and singular Antidotes, and remedies, were found by occasion of venomous humours, and maladies of the body: yet are they good and wholesome: so, though giving and taking oaths came at the first from evil, namely the want of charity, or fidelity in men, yet it doth not follow that oaths are evil or sinful in themselves. The assumption is not true of all oaths, but of vain, rash, or false oaths; or customary swearing, at every other word in an ordinary communication, these come from evil, (i) the Devil, or from an ill habit, or a bad conscience. The Anabaptists argue thus, Obj. 3. Those things that are future, are not in our power, therefore in swearing to do such or such things, to perform such or such Covenants, is to expose ourselves 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 oaths; nay it would impeach our vow in Baptism, to forsake the Devil and all his works, and to fight under Christ's Banner, etc. For those things are not in our power, and therefore in those and all other promissory oaths, there is a condition tacit, or expressed, Si Deus voluerit, as far as God shall enable us, or So help me God, or God being my helper. In all such oaths by which we bind ourselves to perform any future act, we swear 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 careful to refrain the violation of the name of God by frequent and usual swearing than we, Obj. 4. they shall rise up in judgement against Christians, and condemn them at the last day: for among them the Priests seldom or never swore, 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 liar, and such an one who had lost his reputation among honest men. Plutarch in his Roman Problems yields a reason why the Priest of jupiter might never swear, because they held it a great derogation to that venerable opinion all aught to have of him. Pythagoras was so strict in this point, 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. that when he might have avoided a mulct of three talents if he would have sworn, he chose rather to endure the penalty, than he would take an oath in defence of the truth. The Scythians refused to take an oath enjoined them by Alexander, and scoffed at the scrupulous caution of the Grecians, who would pass 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 forswear themselves by their Gods: An honest man's word is as good as his oath, and a profane persons oath is no more to be regarded then his word. All these examples of the heathen may be alleged to good purpose, to shame and confound those Christians in name, who rap out oaths by no allowance, who turn Christ's meritorious sufferings in all his parts into blasphemies, and wound his very wounds. Assuredly if men shall give account at the day of judgement of every idle word, much more of execrable oaths: but it will not follow, we may not swear lightly or rashly to the great dishonour of God, and scandal of religion; and therefore we may not honour God by an oath, by calling him to witness in matters of greatest moment, whereby we agnize his sovereign Majesty, we profess his all-seeing wisdom, we invocate his sin revenging justice, against all those who dare put his holy and dreadful name, to that which their conscience tells them is a falsehood. 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 vain 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 than a single string; Martyr. loc. come. class. 2. c. 7. Cum in S●nai darentur tabulae, statim ut lata lex est de perjurio totus orbis est concussus. Jer. 4. 2. and although many dishonest men will falsify their word for their advantage, yet they will not so easily be brought to forswear themselves, in regard of the severe penalty of the law; and the infamy and horror of the sin of perjury: whereof the Hebrews 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 oaths, is, whether they may be imposed. I answer briefly, they may, both by supreme and inferior Magistrates, deriving their authority from him; this I prove, First, by clear testimony of Scripture: Secondly, by the examples of holy and religious men, who have both administered, and taken such oaths: Thirdly, by evidence of reason. ARGUMENT I. In the charge that joshuah gave to the Elders, Jos. 23. 7. 8. Heads, judges, and other officers of Israel; among other things, there is this remarkable passage: Ye shall not make mention of the names of other Gods, nor cause to swear by them; neither serve them nor bow yourselves 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 do to other Gods, this passage showeth, that they may and aught to do to the true God. But the Rulers of Israel are forbidden to make mention of, or cause any to swear by the Gods of the heathen. Ergo, they may, and aught to make mention of the name of the true God, and require, and cause men to swear 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 do; 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 swear by the Lord God of heaven, that he should not take a wife to his son of the daughters of the Canaanites: David being urged by Saul, swore, 1. Sam. 24. 21. 22. that he would not cut off Saul's seed after him. Ezra made the chief Priests, and all Israel, to swear that they would put away their strange wives, according to the commandment of God, Ezrah 10. 5. Nehemiah 5. 12. called the Priests and took an oath of them, that they should do 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 money, Harm. confess. sec. 19 nempe Helvetica. c. 30. Damnamus Anab aptistas, qui negant Magistrate ui juramenta prestanda esse. Augusta. ● confess. art. 16. Christianis licet exercere judicia lege contrahere, tenere proprium jusjurandum postulantibus; Magistratibus dare. Etinfra, Damnant Anabaptistas', qui interdicunt haec civilio officia Christianis. and of the corn, wine, and oil; they exacted of them. Ergo, Christians may lawfully both impose and take oaths. ARGUMENT III. All Christian Magistrates may command those who are subject to their authority, such things as are lawful and necessary for the discharge of their office, and the preservation of humane society. But oaths are things lawful, 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 oaths the Commonwealth hath no sure tye upon public officers, and Ministers; nor Kings upon their subjects, nor Lords upon their tenants: neither can men's titles be cleared in causes civil, nor justice done in causes criminal; nor dangerous plots and conspiracies, be discovered against the State. Ergo, Christian Magistrates may command those that are under their authority, to take oaths; and this is the constant judgement of the reformed Churches. But they object, Obj. 1. 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 compel or enforce Religion. But the taking of an oath whereby we invocate God, is an act of Religion: Therefore no man may or aught to be enforced to take an oath. There are two sorts of acts of Religion, Sol. inward and outward; First inward, as to adhere to God; to love him, to believe in him, and put our confidence, and place our happiness chiefly in him: these, and such like acts of Religion cannot be enforced. Secondly outward, as coming to Church, receiving the Sacrament, and making confession of our faith; 2 Chron. 24. 23. fasting and prayer: these latter may be enforced, as we see by the example of josiah, who compelled all Israel to serve the Lord, and by the speech of the King in the Parable, Luke 14. 23 who made a great supper, and bade many guests, and when they had made their several excuses, said to his servant, Go to the high ways and hedges, and compel 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 vows, it ought to be free; yet in divers cases for the manifestation of truth in legal proceedings, and setting a period to otherwise endless suits, may lawfully be exacted and imposed. No Christian Magistrate, Obj. 2. or any other, may encroach upon the Sovereign prerogative of Almighty God. But it is the Sovereign 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 tied and bound. As it is the prerogative of God to search the heart, Sol. 1. so also to bind the conscience immediately, and directly: the laws, 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 far only as they may be included in the general 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 we must needs be subject, not only for wrath, but for conscience sake. This very particular of swearing by God's name, when we are required thereunto, is commanded by God himself; jer. 4. 2. and so the Magistrates command hath strength and power, to tie the conscience from God's command. None ought to be put to their oath who are like to forswear themselves, for this both the Civil and Common law forbiddeth, Obj. 3. because it is a kind of thrusting men down a steep hill, to the ruin of their souls 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, limbs, liberty, or estate; they will streigne a vein in their heart, and take a false oath: therefore men ought not to be put to their oaths. If a man be defamed for a profane person, Sol. 1. 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 dashed, he may the second time make shipwreck 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 proofs, or strong presumptions, that he is otherwise. Though the Magistrate in some cases for the public 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 aught that he knoweth, they may as well clear themselves, as condemn themselves upon their oath; neither doth there appear unto him any cause, or just suspicion, that the party to be sworn, is like to take a false oath; for if there do, both in conscience and in discretion, he will be shy of administering an oath to such a person, in such a case. The third difficulty concerning oaths is, whether the oath ex officio, be lawful; that is, whether a Magistrate Ecclesiastical or temporal, may require and exact an oath of a man, which in duty he is bound to take, in a case which concerns himself; and may tend to his own prejudice, and damage. 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 oaths be lawful, the Magistrate may enjoin them by his authority; and if he may impose any oath, especially the oath ex officio: without which, the ordinary proceedings, as well in Ecclesiastical Courts as temporal, will be stopped; and all speedy course of justice hindered: and although what hath been formerly alleged in justification of the imposition of oaths, might suffice to resolve the consciences of men, not forestalled with prejudicated opinions: yet because this kind of oath hath been of late cried down with much vehemency, and bitterness; for the satisfaction of scrupulous minds, I will endeavour to bring more pregnant proofs, for the lawful and necessary use thereof, than I have yet found in any, who have traveled most in this argument, especially to bring water to their own Mills. ARGUMENT I. Every oath which may be taken in truth, judgement, and righteousness, is lawful; such is the oath ex officio. Ergo, lawful. 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 Tenor 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 far as you know, and by law you are bound, so help you God. Secondly, it may be taken in judgement, for before we 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 ourselves, to give a fuller answer. Thirdly, it may be taken in righteousness: for if we be innocent by our oaths, we shall acquit our selus, and if guilty, we shall give way to justice to proceed: and as it is a righteous thing to acquit an innocent, Jos. 7. 19 so also to detect a Malefactor, in which regard josuah persuadeth Achan to glorify God by confession of his sin. ARGUMENT II. For what we have a Precedent from the actions of our Saviour, we may lawfully do. For Saint Bernard saith truly, every action of Christ serveth for our instruction. But we have a Precedent from Christ, for answering directly upon oath in a case criminal; which proved also Capital. 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 Son of God. jesus said unto him, thou hast said. Nevertheless I say unto you, hereafter shall you see the Son of man sitting at the right hand of power, and coming in the clouds of heaven; then the high Priest rend his clothes, saying, he hath spoken blasphemy. Ergo, we may lawfully answer upon oath, in a cause criminal; concerning ourselves. ANABAP. ANSWER. That as it was no robbery in Christ to be equal with God, so it was no blasphemy in him to say that he was the Son of God: and therefore this answer of Christ was in no cause criminal; and consequently, his example no Precedent for us in the like. REPLY. It is true, that neither Christ himself, nor any of his holy Martyrs or Saints, who have been put to most cruel 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 laws, or in the opinion of the Magistrate, those things of which they were accused, were esteemed crimes; and they punished as Malefactors: their examinations, and trials, are truly said to be proceedings in criminal, yea and capital 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 unlawful for the high Priest to require Christ to answer upon oath, concerning that which the high Priest judged a capital 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 sinful; or repugnant to the law of nature. For though some part of the law of God delivered by Moses, do not now bind us to the performance thereof: yet we are bound to believe that law was just, and holy, and good; and commanded nothing in its own nature sinful, or repugnant to the law of nature, or right reason. But answering upon oath in casues criminal, Exod. 22. 11. Num. 5. 19 1 Kings 8. 31. Ezra 10. 5. 11 which might tend much to the prejudice and damage of the examined, was appointed by the law of God. Ergo, answering upon oath in causes criminal, is not sinful and repugnant to the law of nature. ANABAP. ANSWER. Neither are the judicials of Moses now in force, neither was any oath ex officio, administered to the Jews, 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 jealousy, loan, and the marriage of strange wives, but the lawfulness of demanding, and taking an oath in causes criminal in general. 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 alleged, why oaths may not be imposed and taken as well by Christians under the Gospel, as by Jews under the Law in causes criminal, reflecting upon themselves: but oaths were lawfully demanded and taken by the Jews in causes criminal, therefore they may be so by Christians. That such oaths were by God's law enjoined to the Jews, appeareth first in case of joan or trust, Exod. 22. 10, 11. If a man deliver to his neighbour an Ass, an Ox, 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 he hath not put his hands to his neighbour's goods; and the owner of it shall accept thereof, and he shall not make it good: but if it be stolen from him, he shall make restitution unto the owner thereof. In the case of jealousy, Numb. 5. 19 And the Priests shall set the woman before the Lord, and uncover the woman's head, and put the offering of memorial in her hands; which is the jealousy 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 lain with thee, and if thou hast not gone aside to uncleanness with another, instead of thy husband, be thou free from this bitter water, which causeth the curse, etc. In the case of trespass, 1. Kings 8. 31. If any man trespass against his neighbour, and an oath be laid upon him, to cause him to swear; and the oath come before thine Altar in this house: then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness. In case of prohibited marriages, Ezra 10. 5. 11. Then arose Ezra, and made the chief Priests, the Levites, and all Israel to swear; that they would put away their strange wives of the people of the land: and they swore. And Ezra stood up, and said unto them, ye have transgressed, and have taken strange wives, to increase the trespass of Israel. Now therefore make confession unto the Lord God of your fathers, and do his pleasure; and separate yourselves from the people of the land, and from the strange wives. It is true, these cases are not everyway parallel to ours, for our Priests have no receipt at this day, to make the water of cursing; nor are we prohibited to marry with foreigners, so we marry in the Lord: neither do we put men to their oaths in actions of trespass, but if the party accused deny it, we convince him by witnesses: yet this exception cutteth not asunder the sinews of the former argument. For though the cases in particular be very different, yet they agree in this general; that oaths have been lawfully urged and exacted of men, touching matters damageable, criminal and penal to themselves: and if oaths may be lawfully imposed and taken in this kind, to satisfy the humour of a jealous husband, or still the clamour of a private person wronged, how much more is it equal 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 Commonwealth, to remove a common scandal and offence by the parties clearing himself, or his condign punishment? ARGUMENT IU. What is just and equal and may be done without breach of God's law in Temporal Courts, cannot be unjust, nor derogatory to the divine law in Spiritual. But oaths ex officio though not known by that name, are usually taken & held to be just and lawful in temporal Courts, namely, Leet-Courts, Sessions, Assizes, Chancery, and Court of Request. For the Jury are upon oath to present all annoyances, abuses, and transgression of penal 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 forswear themselves, or by confessing the matter of fact, they consequently condemn themselves: nay which is very considerable, they who are the greatest oppugners of our Ecclesiastical 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 consistory 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 national Synod held in France, in the year 1565. whereby by it is resolved that the faithful may be constrained by the Consistory to tell the truth, so far 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, than they should trench upon the Civil Magistrates right, but by imposing of an oath, which is a kind of torturing of the conscience. Ergo, oaths ex officio are just and lawful in Spiritual Courts. ARGUMENT V. If the oath of purgation, whereby a man in a cause criminal is required to take his corporal oath, that he is not guilty of such an offence, wherewith he is charged, be lawful; the oath ex officio cannot be unlawful: 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 been always held lawful, and in many cases necessary. Ergo, the oath ex officio is also lawful. Now for an oath of purgation we find it as ancient as the Trojan wars, ●ictis Creten●●●, l. 2. de bello Trojan. Agamemnon being suspected to be nought with Hippodamia, commanded an Host, or Sacrifice to be brought, and drawing his sword, he divided it in two parts; and passing between them with his bloody sword, swore that he had never defiled Hippodamia by incontinence. In the eighth general Council, Action 5. when Photius the heretic was demanded by the Council whether he would admit of the Ordinances of the holy Fathers, and he answered not any thing thereunto; the Precedent 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 Council held at Tribur a layman, Can. 21. in case of vehement suspicion, is appointed to purge himself 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, Gra●. 12. q. 4. c. mandastis. Greg. Ep. 23. add lustin. & l. 2. Ep. 8. upon the accusation of one Bassus, did willingly make his purgation upon oath; and Gregory the great enjoined Leo, Memius, and Maximus, three Bishops; to clear and purge themselves of several crimes by their oaths. ANABAP: OBJECT. But they object out of the law, Obj. 1. Nemo tenetur seipsum accusare vel prodere, sive propriam turpitudinem raevelare: No man is bound to accuse or detect himself, or lay open his own shame: But by taking the oath ex officio, he bindeth himself, if he be a Delinquent, to discover his own crimes; and so lay open his nakedness: therefore no man is bound to take the oath ex officio. No man is bound to go to the Magistrate, and indict himself, Sol. 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 form of law, required upon oath to testify 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 himself, but is detected by another; when the judge 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, 2. nor in the first place intent by ministering such an oath to entangle, much less condemn 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 himself and his own cause. We cannot follow a better Precedent than our Saviour, Obj. 2. but he when he was examined of his Disciples and Doctrine, Io. 18. 19 would give no direct answer, whereof the high Priest might have taken advantage; but puts him off, v. 20, 21. to those that heard him, saying, I spoke openly to the world, I ever taught in the Synagogue, and in the Temple, whither the Jews always resort; and in secret have I said nothing; why askest thou me? ask them that heard me. Therefore we ought not to confess aught against ourselves by oath, or otherwise: but put our adversaries to the proof. In a case where other proof may be had, Sol. 1. there is no necessity for a man to give advantage to his adversary by his own confession: but in case there be no other evidence, and the lawful Magistrate to whom we are bound to give a direct answer in obedience to his lawful command, this example of our Saviour doth not warrant us to use any evasion or tergiversation. The example of our Saviour was truly alleged above to the contrary, 2. for though upon a bare interrogation of the high Priest, he did not discover himself unto him, what he was: yet upon his adjuration, which was a requiring to answer upon oath, he acknowledgeth himself to be Christ the Son of God. Every oath ought to be for confirmation, Obj. 3. to put an end to all strife, Heb. 6. 16. But this oath ex officio, is not ministered to make an end of any Litigious suit, but rather to begin it, and set it on foot; for as soon 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 oaths, Sol. 1. promissory of things to come, assertotory of things past. In promissory, there is no respect at all had to compose any difference, or controversy, but to assure loyalty or fidelity: in assertory oaths, 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 man's 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 means 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 burdened by presumptions, is cleared and dismissed upon his oath. Though this oath be given in the beginning of a suit, to lay a firm ground, and foundation thereon: yet the intention of him that ministereth the oath, is by clearing the matter of fact, to proceed more speedily to the Quaestio juris; 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, Obj. 4. or hidden: if they be 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, than the Apostles rule takes place, 1. Cor. 4. 5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, 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 judicial proceedings, Sol. 1. 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 sky sometimes there is clear light, and perfect day, sometimes perfect darkness, 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 Spiritual or Temporal Courts, are of three sorts; some are altogether hidden, of which there can be brought no sure proof, 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 Sun, whereof there may be strong and evident proofs 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 mixed nature, neither fully open and manifest, nor altogether hidden, such whereof there are strong presumptions, and a general fame, but no pregnant proof: 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 denial, 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 Civil Magistrate. THere remain many other errors of the Anabaptists, some blasphemous, as the denying the incarnation of Christ from the substance of the blessed Virgin; some impure and lascivious, See a Book lately printed called Mons mortality. as maintaining the plurality of wives: some drowsy and sottish, as the casting of the soul into an Endymion sleep, until the day of judgement. But because these absurd positions are not at this day generally owned by our Anabaptists, the last error which I intent to encounter at this present is, that pernicious assertion of theirs, concerning the exauctorating all Civil Magistrates, whereby they dull the edge, or wring out of their hands the sword of justice. Other of their errors fight against the Church, but this against the State: others agaisnt piety, but this against Polity: Cic. l. 2. de nat. deorum. yet as Velleius in Tully goeth about, by reason, to prove that nothing is more hurtful to man then the gift of reason; so this error against policy is most politicly devised by them: for there being but two censures which any need to fear, the Ecclesiastical and the Civil: and they regarding not the Ecclesiastical, because they are out of the pale of the Church; if they could keep themselves out of the reach and stroke of the Civil sword, all were cocksure with them; they might every where securely both vent their errors, and practise their villainies. 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 Civil Magistrate be ordained of God for the suppression of all vice and heresy: yet above all other, he ought to have an eye to this; for this hath a peculiar antipathy to Magistracy. The Magistrate shall bear his sword in vain indeed, if he let other heresies grow: but if this thrive in any Kingdom, State, or Commonwealth, he shall not bear his sword at all. There is that contrariety and repugnancy between this heresy and that calling, that if Magistracy do not speedily root out this heresy, this heresy will extirpate all Magistracy; for thus much it professeth in formal terms. ANABAPTIST. No Christian may with a good conscience execute the office of a Civil Magistrate. REFUTATION. Before I cut off this heresy against the material sword with the sword of the spirit, which is the word of God: I will present to the Anabaptists a glass wherein they may see their own faces, drawn to the life. Saint Peter, 1 Pet. 2. 10. Judas 8. and Saint jude, speaking against false Prophets in their days, so describe them that all men may see who were the Grandfather's of these Heretics, who trouble the Church at this day; They walk, saith Saint Peter, after the flesh, in the lust of uncleanness, and despise Government, and Dominion. Presumptuous are they, self-willed, Calv. instruct. adv. Anabap. En Apostolorum verba, quae tam proprie conveniunt Anabaptistis, ut n●ominatim de ipsis praedicta videantur. they are not afraid to speak evil of dignities; whereas Angels which are greater in power and might, bring not railing accusation against them before the Lord; but these as natural brute beasts made to be taken and destroyed, speak evil of the things they understand not: and shall utterly perish in their own corruption. I entreat the Reader to take special 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 Commonwealth, may with a good conscience be executed by a Christian called thereunto. But the office of Civil Magistrates, is an office appointed by God for the administration of justice; and preservation of peace both in Church and Commonwealth, 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 jews were kept in order by them, yet it followeth not, that Christians may exercise that power one over another; or that they need any Civil Magistrate at all: for they are called by Christ to a greater perfection; They must not resist evil, but give place to wrath. REPLY. There is a like necessity of the office of a Judge and Magistrate, as well under the Gospel, as under the Law. For both the Scripture teacheth us, Acts 6. 1. 1 Cor. 3. 3, 4. & 6. 6, 7. Phil. 3. 18. james 4. 1. and daily experience showeth, that such disorders fall out among Christians, as did among Jews; and that through the corruption of our nature, we are subject to those passions: that unless the Civil Magistrate interpose his authority, there will be no quiet, and peaceable living: and if the malady still remain, we must use the remedy which God hath appointed. It is false which they affirm, that Christ in the 5. of Matthew addeth any thing to the law which the Prophet David, Psalm 19 7. affirmeth to be perfect, converting the soul; 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 evil, nor revenging ourselves, 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 recompense; I will repay, saith the Lord: And, Prov. 25. 21. If thine enemy hunger, feed him; if he thirst, give him drink. 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 styled Gods, Psalm 82. 1. 6. God standeth in the congregation of the mighty, he judgeth among the Gods. I have said, ye are Gods, and, 2 Chron. 19 6. 7. You judge not for man, but for the Lord, who is with you in the judgement; and in the execution of their office, they are the Ministers of God both to reward them that do well, and to execute wrath upon them that do evil. Rom. 13. 14. Ergo, the execution of the office of a Civil 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 Magistracy, as namely Melchizedec a singular type of Christ, joseph a man inspired by God, and a revealer of his secrets, job a perfect, and upright man, Moses the servant of God, joshuah the Captain of the Lords Host, David a man after Gods own heart, Daniel a man beloved of God, jedidiah, Hezekiah, and josiah, 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 soul, 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 Magistracy may stand with Evangelicall perfection. ARGUMENT IU. That which was foretold and promised for a singular blessing to the Christian Church, cannot be repugnant to the rules of the Gospel. But the government and protection of Kings, and their supporting and maintaining the Gospel, is foretold and promised as a singular blessing to the Christian Church. Psal. 68 29. King's shall bring presents unto thee, Psalm. 72. 9, 10, 11. They that dwell in the wilderness 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. King's shall be thy nursing Fathers, and Queens shall be thy nursing Mothers; they shall bow down 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 Gospel. ARGUMENT V. The use of that authority must needs be a blessing to a land, the want whereof is noted by the Holy Ghost, and threatened, as a great plague, & fearful judgement upon a people. But the want of a civil Magistrate to sway the sword of justice, is noted by the holy Ghost, as a great plague, and fearful judgement, jud. 17. 6. & 18. 1. & 21. 25. H● 3. 4. Ergo, the use of the Civil Magistrate is a blessing to a land. ANABAP. ANSWER. The people of the jews being stiffnecked and stubborn, needed to be kerbed and kept in by the power of the Civil Magistrate: but Christians, who are meek Lambs, need not so. REPLY. 1 What meek Lambs the * 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. judges 21. 25. Anabaptists have been, it appeareth by Pontanus, who relateth, that by tumults raised by them in Germany, Holsatia, and Swethland, there were slaughtered within a few years, no less than 150000. 2 It is true that the Jews 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 metal) But yet the Holy Ghost in the places above quoted, ascribeth not the great disorders in those days to the perverse and froward disposition of that people; but to the want of a Sovereign Magistrate: In those days there was no King in Israel, but every one did that which was right in his own eyes: which words are repeated verbatim, c. 21. 25. that we should take special notice of them; and they imply, that whensoever there falls an Interregnum, this mischief will ensue thereupon: that every man will do that which is right in his own eyes, and his lust shall be his law. Whence * Instruct. adv. Anab. Est bellum gerere cum Deo, delecore affice●e quod ipse honor avit, & quoth 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 〈…〉. Calvin rightly infers, that the Anabaptists could not take a more ready way to ruin all Empires, and Kingdoms; and introduce all carnal liberty and villainy, then by wresting the sword out of the Magistrates hand. ARGUMENT VI. Their authority is established by the Gospel, to whom all are bound to submit and obey. But all Christians are bound to obey the Civil 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 Gospel. ANABAP. ANSWER. The Magistrates that then were, were Infidels, and Heathen, to whom the Christians could not with a good conscience obey, because they made many cruel edicts against the Christian faith; the meaning therefore of the Apostle can be no other, then that we should yield them passive obedience. REPLY. Saint Augustine rightly distinguisheth between Dominum temporalem, and Dominum aeternum; the soldiers under julian the Apostata, when the Emperor commanded them to advance in Battle 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 Eternal Lord, before their Temporal; and absolutely refused to do it. In like manner, all good Christians can put a difference between Civil & Religious commands, such things as appertain to the government of the State, and such things as belong to the immediate service of God. In the former, they yield 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 be true, that the greatest part of our Christian duty, which we owe to wicked Magistrates, oppressing and tyrannising over those that are truly religious, making havoc of the Church, is to submit to their power, and glorify God by our sufferings: yet the very Text of the Apostle requires more, Tit. 3. 1. not only to be subject to Principalities and Powers, but to obey Magistrates, and to be ready to every good work: namely, all such good works, as tend to the Peace of the Commonwealth, and well managing the affairs of the State. If evil Magistrates may not be resisted, much less good; if we ought to honour, and humbly obey, and pay tribute to Princes and Governors that are averse from the Christian faith; how much more to religious Kings, and Christian Governors? ARGUMENT VII. Those for whom we are to offer up prayers and supplications in special, their calling must needs be warrantable by, and agreeable to the Gospel. But we are to offer prayers and supplications in special for Civil Magistrates, 1 Timothy 2. 1. 2, 3, 4. Ergo, their calling is warrantable by, and agreeable to the Gospel. 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 showeth, that he hath an eye to their very function, especially seeing he addeth, that we may lead a quiet and peaceable life in all godliness and honesty; which we cannot do, unless God bless 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, al. opusc. 481. 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 than none should be damned: but all states and conditions of men: and in that regard, he names expressly 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 Gospel, and persecuted it to bands and death. Notwithstanding this mischief the Church then received by Civil 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 do under the Gospel, can be no diminution of Evangelicall holiness, or perfection. But Kings under the Gospel are commanded to employ their power to the advancement of Christ's Kingdom, Psalm 2. 10, 11, 12. Ergo, it can be no diminution of Evangelicall holiness or perfection, for Kings to employ their regal power in the service of the Church. ANABAPTISTS ANSWER. King. David in the second Psalm exhorteth Kings to embrace the Gespell, and worship Christ, not to exercise their regal 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, 1 Cor. 7. 20. certainly he excludeth not the best and most eminent calling, which is that of Sovereign Princes and Magistrates; and if they must not quit their calling, undoubtedly they must employ their power to the best end; which is, the advancing of Christ's Kingdom in theirs. 2 Saint Augustine by an acute distinction very well illustrateth the Text of the Psalmist, 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. Be wise O ye Kings, serve the Lord with fear; a King serves God two manner of ways; as a man, by leading a godly life agreeable to the rules of the Gospel; as a King, he serves God by enacting laws with convenient severity, commanding just things, and prohibiting the contrary, so Hezekiah, and Josiah, and the King of Ninive●, and Datius, and Nabuchadnezzar (he might have added) and Constantine and Theodosius, and all religious Christian Kings, serve God; for then properly Kings serve God as Kings, when they do those things in and for the service of the Lord, which none can do but Kings. ANABAP: OBJECT. There is no Paradox so absurd, saith the Orator, which meets not with some Patron among the learned, and I may add farther, which hath not some varnish of reason, yea and gloss also of Scripture put upon it. For although as the Poets fain that Atlas bears up the heavens, so the Civil Magistrates bear up the pillars of the earth, and support the frame of all government: yet the Anabaptists bid them Battle, and furnish themselves with weapons against their calling out of Scripture. First they wrest to their wicked purpose the words of our Saviour, john 18. 36. My Kingdom is not of this world. Ergo, say they, no Christian ought to reign as a King, or rule as a Governor in this world. Obj. 1. But we answer, that the inference is unsound, Sol. 1. themselves being Judges; for as he here professeth, that he had no Kingdom here, so elsewhere that he had no house, or possessions; The Foxes, saith he, have dens, and the Birds have nests, but the Son 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 Crowns, and Sceptres, 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 Saviour's words is, that though indeed he be a King, yet his Kingdom is not a Temporal Kingdom, in which he swayeth a Temporal sword, but a Spiritual Kingdom, whereby he ruleth the hearts of the faithful: 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 Kingdom is an heavenly, not an earthly Kingdom. Notwithstanding, it will not hence follow, that earthly Kings and Princes hold not their Crowns from him. For Solomon and Saint john affirm the contrary, Solomon speaking in the person of Christ saith, Prov. 8. 15, 16. Apoc. 19 16. By me King's reign; and Saint john saith, He hath a name written upon his thigh, King of Kings, and Lord of Lords: a Temporal Kingdom and a Spiritual are diversa, not adversa; divers and distinct, not adverse and contrary one to the other: Christ in a different capacity hath right to both; as God, he administereth all Temporal Kingdoms by Kings and Princes appointed by him; and his Spiritual Kingdom by Bishops, Pastors, and Ministers of the Gospel: 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 Caesar's; Matth. 22. 21. Jo. 19 11. and himself paid tribute; and acknowledgeth Pilat's power over him to be from God. Secondly, Obj. 2. they strain 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 bear rule one over another. To this objection the learned Divines, Sol. 1. both ancient and later, shape a double answer, first, that Christ here speaketh not to all Christians, but only to his Apostles and their successors, whose office he distinguisheth from Temporal Rule and Dominion, You my Apostles shall not by virtue of your calling challenge to yourselves Regal power, or Coactive and Temporal 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, Instruct. adv. Anabaptist. Non idem est Apostolarum, & principum officium: na●● in illa nulla Dominatio; Christus aut nihil aliud quam alter● ab altero discernere vol● Dominatum. So Calvin: Christ's 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 Christ's Kingdom: to take away this strife, he admonisheth them, that his Kingdom is spiritual; and that it consisteth not in worldly Pomp, Greatness, or Dominion. 2. That in these words Christ forbids not simply all rule and Dominion, but the ambitious affecting and tyrannical exercising it, and they prove this to be the meaning. 1. From the adjunct Gentiles, he saith not simply, King's exercise Lordship over them, but Kings of the Gentiles; but you shall not do 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 original) signifieth to abuse the Magistrate's 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 chief, as he that doth serve: which words evidently imply an imp●rity among Christians, but such as may stand with Christian humility, and mutual 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, Obj. 3. As before they wrested our Saviour's speech; so now in a third place, they do his practice; the same mind, say they, aught to be in all Christians as was in Christ himself: but he refused a Kingdom, when it was offered him, john 6. 15. Therefore no Christians ought to accept of the office of a King, or civil Magistrate. The sinews of this argument, as the former, are weak, Sol. for there were special reasons for which Christ refused to be made a King, which concern not Christians: for first he was the Messiah, whose Kingdom was not to be temporal, but spiritual, as you heard in the solution to the first objection. Secondly, The country of judea was at this time reduced into the condition of a province under the Roman Empire, neither had the people any power to choose them a King: if then Christ had yielded to their motion, he should have been the Author of a tumult and sedition in the State, and brought a great scandal and oblequie upon the Gospel. Thirdly, Christ when he came into the world, took upon him the form of a servant, and the chief end of his coming was to bear our infirmities, and carry our sorrows, to receive the chastisement of our peace, and to lay down his life for our ransom: which ignominious death and sufferings would not well consort with the Majesty of a pussiant temporal King. And how will it follow that because by Christ's example, no Christian ought to suffer himself to be made a King by a popular tumult, that therefore no Christian may accept of a Crown in an elective Kingdom, if it be lawfully offered unto him, or in a successive, if it be his right by descent? Fourthly, Obj. 4. They work upon Christ's refusal to interpose in a quarrel between 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 arbitrator 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, Sol. they reach not the depth of our Saviour's reason, why he refused to be umpire or arbitrator in that controversy, belonging to the Law, concerning right of inheritance; which was not because he simply disliked such an employment, 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 work of Christian charity, to compose differences among brethren, and prevent law suits, 1. Cor. 6. 2. Dare any of you having a matter against another, go to law before the unjust, and not before the Saints? do 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 been a good work in itself to set a period to a vexatious suit amongst brethren, yet Christ was not sent to that end: and if he had embraced business of this nature, as when he began to cure men miraculously, all the sick were brought to him, both far and near: so if like another Solomon, he had sat upon the Bench of Justice, to sentence causes and determine men's right; he should never have wanted work, all men would have chosen such an arbitrator, and all perplexed an entangled suits would have been referred to his compromise, and hereby he would have been much hindered 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 Christ's refusal to intermeddle with business of that nature are, first, to walk within the duties of our calling, not to sit upon the Bench without a Commission: the eye must not do 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 work to clear men's titles to their Lands upon earth; yet it is better to clear their title to the Kingdom of heaven. We must not therefore intermit, or neglect the duties of our sacred Function for any civil whatsoever: nor upon any fair and plausible pretence, engage ourselves in such businesses which may any way stop, or hinder us in the course of our Ministry. Fiftly, Obj. 2. They cast some of that dust in our eyes, on which our Saviour wrote with his finger, joh. 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 gross act of uncleanness: therefore Christians ought not to inflict Civil punishments, or make use of the material sword, but content themselves with the spiritual of excommunication, to cut off malefactors from the Church therewith. But they weigh not the circumstances of the Text; Sol. 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 quarrel against him for derogating from the Law of Moses: if he judge her fit to suffer death, and condemn her to be stoned, we shall have just cause to question him, by what authority he assumes to himself the office of a Judge; Christ discerning the snare, thus breaks it in sunder, He that is without sin 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 clear, she 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 foul aspersion? are you innocent from this great offence? look into the book of your own conscience, or if not, read what you see here written in the dust. Thus touching on their sore, they shrink, and withdraw themselves away one after another, and the woman is left alone with our Saviour, whom he dismisseth with a gracious admonition, Go and sin 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 corporal punishment for adultery? by the same reason they might infer against themselves and their own practices, that because Christ severed not this woman from the congregation, that therefore no Minister of God, or spiritual Magistrate, may excommunicate for adultery, or the like crimes. That which we are from this example of our Saviour to learn for our instruction, is, first, That Christ came not to destroy, but to save; not to punish, but to forgive sin, not to bereave any of their Temporal life, but to purchase for all true believers, and penitent sinners, a Spiritual and Eternal life. Secondly, that all they who are overtaken with any sin 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 God's 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 hear Physician cure thyself, or out of Rom. 12. 21. Thou which teachest another, teachest thou not thyself? thou which preachest a man should not steal, dost thou steal? thou which sayest a man should not commit adultery, dost thou commit adultery? or as we have it, joh. 8. 7. He that is without sin, ltt him cast the first stone. Thirdly, that the Ministers of the Gospel 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, aught to have compassion on them, and upon their repentance and humiliation send them away with some comfort and godly admonitions, as our Saviour doth here: Hath none condemned thee? neither do I: go, and sin no more. Lastly, Obj. 8. they argue very weakly, ab authoritate negatiuè, after this manner: We read in holy Scripture of no Christians that ever sat upon the throne of Majesty, or Bench of Justice, neither in the age of the Apostles, nor in the prime and best times do we hear of any Civil 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 grows warm, Sol. dissolves of itself: For, 1. As we read in the New Testament of no Christian Kings, Judges, Sheriffs, or other Officers attending on Courts of justice: so neither do we read of any that taught the Tongues, Arts, or Sciences, or trades in foreign parts, or exercised any kind of Manufactures now in use: yet no man doubteth but many hundred did so, and questionless Ministers of justice, are as necessary in every City and Town Corporate, as Merchants or Artizens. This argument therefore ab anthoritate negatiuè, may justly be answered negatively: If there were no Christian Magistrates, they could not be 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 Apocryphal, yet the story of the Eunuch related Acts 8. 27. A man of great authority under Candace Queen of Ethopia is Canonical, and Nicodemus a Ruler among the jews, and joseph of Arimathea the Senator, and Theophilus, to whom Saint Luke entitles his Gospel, and Cornelius the Centurion, and Publius the Governor of Melita, and Sergius Paulus the Proconsul, and Erastus the Chamberlain, and some of Nero's family, whose names are registered 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 days, who held the place, or executed the office of Magistrates: yet (that which is sufficient to prove the lawfulness and necessity of that calling) Christ himself both acknowledged and submitted unto the authority of Pilate, and paid tribute to Caesar; and Saint Paul appeals to Augustus, and complains 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 stark naked, and lay in the open field weltering in her own blood, and no eye pitied her; yet in process of time the predictions of the Prophets were accomplished, She had Kings to be her nursing Fathers, and Queens to be her nursing Mothers, and all sorts of Civil Magistrates, both supreme and subordinate, to be her Guardians, and Protectors. And as the earth in Italy never bore so great a burden on it, nor yielded so plentiful a crop, as when it was turned up laureato ato vomere, Flor. Epit. Livii. and the plough held by the hand of Camillus the dictator; terra gestiente se coli à triumphali agricola: so the Church and Commonwealth never so thrived, as when religious Kings and Princes took the manuring and managing thereof. Which happiness God grant to these Realms and Kingdoms even till Shilo come, AMEN. The Pythagoreans conceived the Celestial Spheres to be 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 Celestial music they speak of, is but a pleasing dream, a true Celestial harmony may be heard in the confession of all the Reformed Churches, wherewith now in the close, I purpose to cheer up and recreate the Reader; and lest any quarrel should be made, or offence taken at the precedency: I will call the several Churches in such order as they are ranked in the Latin edition of the Confessions, printed at Geneva, An. 1581. Concerning the Author, Office, and Authority of the Civil Magistrate, thus we read, In the 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. Helvetian confession. The Magistracy of what kind soever is ordained of God for the peace and quietness of mankind, and he 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 he hath given to be 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 appertains to a godly Magistrate, let him therefore draw his sword against all malefactors, murderers, thiefs, and blasphemous heretics, etc. 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 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 commendatum esse debet, ut vero Dei Vicario. Basil. cons. are. 7. 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 Kingdom propagagated, and his will in the rooting out of all wickedness and vice, may be fulfilled. This duty was ever enjoined even to the heathen Magistrates, how much more is it required of a Christian Magistrate, who is God's true Vicar? The Bohemian 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. confession. The Civil Magistrate is the ordinance of God; and appointed by God, who both taken his original from God, and by the effectual power of his presence and continual aid is maintained by him, to govern 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 King's Majesty, then to all the Magistrates and such as are in authority under him, whether they be of themselves good men or evil. The French 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. confession, we believe that God would have the world to be governed Civilly, and by Laws; that there may be certain bridles, whereby the desires of men may be restrained; and that therefore he hath appointed Kingdoms, Commonwealths, and other kinds of Principalities, whether they come by inheritance or otherways; and because he is the author of thi● order, we must not only suffer them to rule, whom he hath set over us, but also yield unto them all honour and reverence; as to Deputies and Ministers assigned by him to execute their lawful 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 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, Regnum Antichristi diruatur, Christiverò Regnum propagetur. Quamobren Anabaptistas' & turbulentos omnes detestamur, quí superiores Dominationes, & Magistratus objiciū●, jura ac judicia pervertunt, bona omniacom. faciunt, ac denique ordines onnes, ac gradus, quos honestatis gratia Deus inter homines constituit, abolent aut confundunt. Belg. con. art. 36. Low-Dutch confession. We believe 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 be governed by laws, and a Civil government; and to this end he 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 Civil State, but also to endeavour that the holy Ministry of the word be maintained, all Idolatry and false worship removed, the Kingdom of Antichrist pulled down, and the Kingdom of Christ propagated. Wherefore we detest all Anabaptists and seditious persons, who cast away all government, and Magistracy, pervert judgements, and overthrow all men's rights, make all men's goods common; and lastly, abolish and confound all orders and degrees, appointed by God among men for honesty and comeliness sake. The High 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. Dutch confession at Ausperge. Civil governments and constitutions are good works and ordinances of God, as Saint Paul testifieth: they condemn therefore the Anabaptists who forbid Civil offices to Christians; they condemn also those, who place Evangelicall perfection in abandoning all civil affairs; whereas Evangelicall perfection is Spiritual, and consisteth in the motions of the heart, in the fear of God, Faith, Love, and Obedience. The Saxon confession. 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. We teach, that in the whole doctrine of God delivered by the Apostles and Prophets, that Civil government is maintained; and that Magistrates, Laws, tribunals, and the lawful society of men, sprung not up by chance; but that all the good order that is left, is preserved by the exceeding goodness of God for the Church's sake: and all subjects owe to the civil Magistrate obedience, as Saint Paul saith, not only for wrath, that is, fear of corporal punishment, wherewith the disobedient are rewarded by the Magistrate, but also for conscience sake: Contumacy being a sin offending God, and withdrawing the conscience from him. And seeing Magistrates are the chief members of the Church, let them see that Judgements in the Church, and Ecclesiastical censures, be rightly executed; as Constantine, Theodosius, Arcadius, Marcianus, Charle-Maine; and many godly Kings took order in their times, that Ecclesiastical judicature, and proceedings in spiritual Courts should be rightly carried. The Suevick 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 Scriptures vocentur. Item: obedientiae quae exhibetur Magistratibus, inter primi ordinis bona opera locum daunt; & docent hoc unumquemque studiosius sese accommodare publicis legibus, quo sincerior fuerit Christianus fideque ditior. 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 be placed among good works of the first rank; and that by how much a man is a more sincere and faithful Christian, the more careful he is to observe the Laws 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 proof of the point in question, the Scotch runneth thus: The Confession of Scotland. We confess and acknowledge Empires, Kingdoms, Dominions, and Cities, to be distincted and ordained by God: that powers and authority in the same (be it of Emperors in their Empires, Kings in their Realms, Dukes and Princes in their Dominions, and of other Magistrates in their Cities) to be Gods holy Ordinance, ordained for manifestation of his own glory, and for the singular profit and commodity of mankind; so that whosoever goeth about to take away, or confound the whole state of Civil policy, 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 King's Majesty hath the chief power in this Realm of England, and other his Dominions; unto whom the chief government of all estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor aught to be subject to any foreign jurisdiction. The Laws of the Realm may punish Christian men with death, for heinous and grievous offences. The sum of all is, the Civil Magistrate is a divine ordinance, and his chief care is, or aught 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 Commonwealth: 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 pain of damnation, And now Christian Reader, thou hast heard a Harmony, listen not to discords; thou hast heard a consort of silver Trumpets, harken not to a single oat-pipe, or the harsh sound of Rams horns; thou hast heard the suffrages of all the learned Divines in the Reformed Churches; regard not the votes of a few illiterate Mechanics, much less the fancy and dreams of fanatical Enthusiasts; who because they are Anomolaes' themselves, would not by their good will there should be any Rules: because they are wand'ring Stars, they would have none fixed; because they are dissolute, they would have no bonds of Laws; because they are Schismatics, 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 walk inordinately, they would have no coercive power in the Magistrate to restrain them. There was never more cause than 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 days of Ahab, but many lying spirits in the mouths of Prophets; not only Romish Priests and jesuits, who endeavour to seduce thee to spiritual thraldom, idolatry and superstition, but also divers sorts of schismatical Teachers, who entice thee to carnal liberty, profaneness, sacrilege, and faction. When I first heard of the manner of taking Apes in the Indies, I could scarce forbear laughter; but now seeing daily men of worth and parts, caught after the same manner by our new Sectaries, I can hardly refrain tears. The manner 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 Basin 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 clear, steals to the Basin, and seeing his face in the water, is much delighted therewith; and in imitation of the man, dabbles with his feet in the clear water, and washes his face, and wipes his eyes; and after this, he lies in wait for him, fetches away the Basin, pours out the fair water, and fills it again with water mingled with birdlime; and puts the Basin in the place where it stood before: the Ape returning to the Basin 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 dazzled, & the eyelids 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 Basin of the pure water of life, wherein thou mayst see thy face, & wash away the spots of thy soul; but after they have got thy liking and good opinion, & confide in thee, than they mingle birdlime with the water of life: the birdlime of Socinianism, of Libertinism, or Antinominianisme, Brownism, and Anabaptism: 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, be thou forearmed against them, and the Lord give thee a right judgement 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 ears from the truth, God sendeth them teachers according to their desire; not such as with their wholesome tongues and doctrine heal their sores, but with their nails scratch gently the itch of their carnal lusts and affections. Remarkable Histories OF THE ANABAPTISTS, WITH OBSERVATIONS thereupon. THE French after the first course of solid dishes, Quelque choses. entertain their guests with Kicke-shoses, and we 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 substantial 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 grain 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 jerusalem, 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-heretics, and Bo●tefeux of the Church and State, have been happily unlucky in their names; their Godfathers' 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, Hay. compend. Eccles. Hist. that Ebion the Father of the Ebionites, signifieth in Hebrew poor and silly; and a silly poor man (God wot) was he. Manes the Father of the Manichees derives his name in Greek from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insanio, or à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insania madness; and verily, a frantic heretic was he. Aërius the Father of the Aërianns carrieth wind in his name, and a light giddy-brained fellow was he; blown into his heresy with the wind of ambition: as Saint Augustine declareth in his beadroll of heresies. Aug. de haeres. ad quod-vult Deum. What should I descend to Maldonate, whose 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 showed thee before out of Bullinger, and Melancthon, was Nicholas Stock, Capite arido & macilento ac si esset ligneum. a man every way answerable to his name, for a very Blockhead was he. Robertus Galius had a vision wherein he saw the Pope saying Mass with a lean, a Theod. Hist. l. 1. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. meager, and a dry 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 hewn down in Germany, some b Simlers' praef. Bulleng. lib. 6 adv. Anabapt. chips flew into England. Although the eye of the mind of man since the fall, Pestis haec non tantum Germaniam, sed & Italiam, & Galliam, ●●●dudum pervagat● est, & 〈◊〉 etiam renascenti apud Anglos Ecclefiae Christi plurimum negoti dedit. is like to the eye of an Owl, that cannot endure the bright beams of the Sun of righteousness; and howsover God in the first planting of the Gospel made use of illiterate men, such as were Tent-makers and Fishermen; 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 man's understanding is anointed with the ey-salve of the c Lips. de Constant. Rato rectaest lumine spiritus directa. Spirit; the clearer and sharper the eye is, the better it discerns both Spiritual and Natural 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 Daniel 12. 1 Kings 13. 33. turning many unto righteousness, who shall shine as Stars in the sky for evermore. And as it remains a blot upon jeroboam, 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 Masspriests, Monks, and Friars; who blind guides as they were, of the blinder people, fell together with them into the ditch of superstition, heresy, 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 Prophetical revelation, or interpretation. For john Tuseoverer e History the Anabaptists. a Goldsmith of Warendorp, pretending himself 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 room twelve simple illiterate men to expound the word of God to the people, without any help of Arts or Tongues, by mere Enthusiasms, or sudden inspirations, and ejaculations. Another of their Prophets, john f Sleid. Come. 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. Mathias, commanded that none should keep any book 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 bonfire made of them. But better all these obstinate Sectaries were burnt at a stake, than such a bonfire made in this Kingdom: after which would follow the ruin of all Schools, and Universities, and more than Egyptian darkness through the wide Kingdom. Since the extraordinary gifts of Prophecy and Languages have ceased in the Church, secular learning hath been as the Daystar appearing in the Firmament of the Church before the Sun; and where no Daystar going before, no Sun rising after. As for rude Mechanics, and unlettered Artificers, to choose them for our guides to the celestial Canaan, is all one, as if an Army to march by night over narrow bridges, and by fearful precipices should by common consent elect purblind men to lead the way; or a ●leet at Sea after they have cut the line, and sail under an unknown Climate in a ruff Sea, and tempestuous weather, should among all the Mariners choose the unskilfullest Pilots to steer their course. We read in the Apocalypse of a g Apoc. ● 11. Star called Wormwood, bitter in the effects and influences; but a Star in the light thereof. Such have been the Authors, Devisers, and Broachers of other Heresies; bitter indeed in their tenets, and distasteful 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, Ambrose de Rusconibus, and others; and therein thou shalt find the Ringleaders great Clerks, and acute Sophisters. Whence is that true observation of Tertullian, Philosophi haereticorum Patriarchae, Gast. l. de Anabapt. error. ●. 75. De erudition ●uid speran●um, ubi incitia &, ut pisi ●quuntur, sim●licitas docen●ium summa ruditio est? Philosophers have been the great Grandfathers of Heretics; but of this base & contemptible Sect of the Stockites, there was never yet heard any Professor of eminent learning, neither is there like ever to be: for learning, they hold rather a disparagement, than ornament; an extinguisher, than a kindler of their new light, and strange fire. In a gross and foggy Mist a clear light cannot long shine, for either the light will pierce through the Mist, or the Mist will damp the light: so, if it should fall out that any great Scholar should be admitted into their communion, either their gross erronrs would in time put out the light of his knowledge, or the clear light of his knowledge soon dispel the Mist of their ignorance, and palpable errors. Which need the less confutation, because they contradict themselves as much as the truth. For, First, Contradictions 〈◊〉 the doctrine ●nd practices of ●e Anabap●●sts. they condemn the Baptism 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 years also, forasmuch as these teachers can be no way assured of the sincerity of their Scholar's faith, and true purpose of amendment of life. For though they profess the one, and promise the other; yet they may do it in hypocrisy, and for worldly ends. Or if they will say we ought to believe their profession and promise for themselves, why then ought we not as well to believe their profession and promise for their Children, when the Fathers or Godfathers undertake for them at the Font? Secondly, they preach the doctrine of mortification of the flesh, and crucifying the lusts thereof; and yet withal they maintain plurality of wives, and adulterous and incestuous copulations, under the title of spiritual marriages, with those of their own Sect. Conjugium h Virg. Aen. 4. vocat, hoc praetexit nomine culpam. Thirdly, they allow of no set forms 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 hymns, and Psalms, which notwithstanding they make us believe they sing by the Spirit, according to the example of the Apostle: Cor. 14. 15. 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 cross, and boast much of their suffering for righteousness sake: yet where they get any strength and can make head, they resist the powers ordained of God, and make war against their lawful superiors, as we may so in Sleiden, Gastius, and Guy-de-bres. Fiftly, They inveigh against covetousness, and to extirpate that root of all evil, teach men to renounce all propriety in their goods, and to have all things in common: Yet they rob Monasteries, plunder towns, and villages, rifle houses, and turn the wicked, as they term them, out of their possessions, and hold them themselves; and when they are upbraided with this their rapine, they allege that text for themselves, The meek shall possess the earth, Matth. 5. 5. presuming themselves to be those meek ones, though we shall prove them hereafter to be a most cruel and bloody sect. Sixtly, They teach that the office of a civil Magistrate cannot consist with Christian perfection, yet they themselves in Munster and elsewhere had a Consul, and Senators, and a Headsman of their own, yea, and a King also, john Leiden the Tailor, who stitched up a Kingdom in one year, and ravelled it out the next. Seventhly, They strip themselves stark naked, not only when they flock in great multitudes, men and women together, to their Iordans to be dipped; but also upon other occasions, when the season permits: and when they are questioned for it, they shelter this their shameless act, with the proverb, Veritas nuda est, the truth is naked, and desires no vail, mask, or guise; which reason if it were good, would hinder them from holding private Conventicles as they do, and when there is process 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 seeks no corners, nor innocence starting holes, yet they do. Lastly, in their Confession printed this year, they find themselves aggrieved with the name of Anabaptist, saying, they are falstly so called: yet it is well known they all of them either rebaptize or are rebaptised, and consequently are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actively or passively. But as Corvinus in his elder age so quite lost his memory, that he forgot his own name: so these are so ignorant, that they know not their own proper name. If these disclaim second Baptism, they are none of the sect: if they practise it, how can they truly say that they are falsely called Anabaptist? If Anabaptists be their nick name, what is their right name, whereby they may be distinguished from mother Christians Catholic or Heretics? They have hitherto been known in general by no other names then of Anabaptists, or Catabaptists, and never a barrel better herring. And Anabaptist deprives children of Baptism, and a Catabaptist depraves Baptism. A Catabaptist may sometimes be no Anabaptist, such as was Leo Copronymus, who defiled the Font at his Baptism, yet was he not Christened again: 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, falsely pretending to divine Visions and Revelations. All devisers of new Religions and spiritual impostures ascribe their new doctrine and worship to some divine Author, either God himself, or some Angel sent from him; and this they do 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 bears himself upon humane authority and reason, can gain no more upon his hearers, than the point of his sword, or dint of his Arguments can enforce their assent thereunto: Tim. 6. 16. but he that speaketh as from heaven captivateth our reason, and easily persuades us to resign 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 chose in celestrial mystries, and disputes about Religion, we are not so much to respect, quid as quis, what is that which our belief 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 veil bonnet to him: whence is that golden Aphorism of Saint Gregory, Qui in factis dei rationem non invenit, in infirmitate sua rationem invenit, cur rationem non inveniat, He who inquires into celestial mysteries, and is at a fault in his search, and can find no reason, why such things should be so, finds a sufficient reason in his own infirmity, why he cannot dive into the reason thereof. His meaning is, the plummet of man's wit is too light, and the line of his discourse too short to sound the bottom of these depths: for this cause it is that the broachers of new and absurd tenets, or rites in Religion, which natural reason abhors, to prevent all reasonings about them, pretend to Divine Revelations for them. 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. Minos' feigned that he consulted with jupiter in a deep vault, and from him received his law; Numa, that he had private conference with the Goddess Aegeria, and from her received his ritual; Mahomet, that he discoursed with the Angel Gabriel, whose dictates are registered in the Alcharon; the Helcesaites, that they had a book sent down from heaven, in which all Divine mysteries were revealed, which whosoever heard read, should presently receive remission of sins. In like manner, Stock, Muncer, Melchior, Georgius, Tuscoverer, and others by whose hands the envious man in these latter days sowed the tares of Anabaptism, have deluded the people with pretended inspirations, visions, dreams, and Revelations. Nicholas Stock gave it out that God spoke to him by an Angel, Gui de Bres. l. 1. cont. Anabap. and revealed to him his will in dreams, promising him the plaee of the Angel Gabriel. Ils songoyent des for ges, & disoyent que par visions ilsparloyent familierement aevec Dieu, & preschoyent te●s songs pour veritables, & come Oracles divins a leurs Disciple. Next to this Nicholas Stock, Sleid. Comment. l. 5. Certissime v●bis confirmo Deum nobis affutu 'em, 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. Thomas Muncer was most famous in the Anabaptists chronicle, who when the people that were discontented with their Magistrates, and encouraged by their heretical teachers to rebel in Franconia, drew themselves into the body of an Army, this Muncer marched not in the place (assigned for false prophets) in the tail, but in the head, and there made an oration to the soldiers, 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 Prince's Artillery terrify 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 bear in our Streamers and Ancients, and can ye doubt of victory, sith God, as you see, himself is our Standard bearer, & the heavens wear our colours? A new topic, and a true kind of preaching according to Anthony 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 war, neither did their prophet Muncer his robe serve as a target of steel to repel, and dead all the bullets shot against them; but as soon as ever this army of the Boars, 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 Hoffman, see before Sect. 1. After Muncer and his chief associates; and Phifer, who deluded the people as much with dreams, as Muncer with visions; had acted their parts: john Becold commonly known by the name of john of Leiden, and john 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 john of Leiden in a fanatical fury (pretending a Prophetical spirit) puts off his clothes, and runs naked through the City of Munster, crying, The King of Zion is come, the King of Zion is come: Then returning home falls into a deep sleep, dreams for three days together, and as soon as he awaked feigns himself speechless, and by signs demands Paper and Ink, and sets down twelve men, most of them mean tradesmen, to be governor's of the City of Munster: whereto he adds certain conclusions, that a man was not tied to one wife, 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. but that he might marry as many as he pleased; and such other heretical positions. Not long after this dumb Prophet gaining his speech, told the people, that the spirit of prophecy was gone from him, and now rested in one john Tuscoverer a Goldsmith; this new Prophet having called an Assembly, declared before them, that it was the will of the Heavenly Father, that john Leiden should be King of the whole world. As, saith he, God set Saul to be King in Israel; and after him David taken from the sheep-fold: so hath he appointed john Becold his Prophet to be King in Zion. Suetonius writeth, that after Caligula made himself a God, he ordained his great horse after the Heathen rite to be a Priest, Dignus profecto, saith Bencius, tali Deo Sacardoes, & tali Sacerdote Deus; like God, like Priest: in like manner we may say here most truly, Bencius orat 3. Like Prophet, like King; a Smith-forge Prophet, and a Tayler-shop-board King; john Leiden consecrates Tuscoverer a Prophet, Lib. 1. de Ex● ord. p. 152. Tuscoverer crownes him a King. And as john Leiden acted dumb Zacharie, so Gastius reports of a woman who took upon her to act the part of judith, about the middle of the siege of Munster. Addam stultitiae quoddam & temeritatis exemplum: mu● liar quaedam obsidionis tem pore inventa est, quae se Episcopo facturam polliceretur, quod Judit● Holoferni, etc. This Prophetess made the people believe that God had put into her the spirit of judith, and that she would go out of the City, and never return till she had brought back the Bishop's head; having cut it off as judith did the head of Holofornes: she was not so mad, but divers of the Citizens were as foolish, for they put her in gorgeous apparel, and dressed her like judith; and she premeditated a speech like to hers: but she could not keep her own counsel. 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 own. I shall trouble thee Christian Reader, but with one influence more. As Biddulph writeth in his travails, that the Dervishes (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 lain in a seeming dead sleep for the space of an hour or more, 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, etc. rising up, they deliver their dreams for divine Oracles: so at Abbarella, a certain sort of Anabaptists fell down on the sudden, as if they swooned; holding their breath as long as they could possibly, till they swollen, 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 ecstasy, and come to themselves; they told the people, what God spoke to them in their Rapture: namely, that Zuinglius erred in his doctrine of Baptism, that the christening of children was unlawful, and that before two years 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 years, since Gastio his book was printed at Basill (namely, in the year 1544.) And he relateth this Prophecy of theirs, as much more ancient than his book: so far were these Epileptic Prophets out in their reckoning. OBSERVAT. III. That the Anabaptists are an impure and carnal Sect. In a foul and spotted glass we cannot perfectly see our face, neither in a foul and impure foul, is there any clear 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 chaste bodies: on the contrary, watch. 10. 1. ●ark. 1. 27. & ●3. 11. c. 6. 7. watch. 8. 31. ●●ames 1. ult. the D●vill is termed in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unclean 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 soul or body he possesseth, he 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 Satan and his instruments, is both defiled itself with idolatry or superstition, and defileth also the souls and consciences of all that practise it. Hence it is, that the Professors thereof are termed by Saint jude, spots and blots; dark spots in regard of the errors of their understanding, and foul blots in regard of the impurity of their lives and conversation. Such were the false Prophets whom Saint Peter sets out in their colours, Pet. 2. 14. having eyes full of adultery, and that cannot cease from sin, who allure through the lusts of the flesh, through much wantonness, those who for a while escaped from them; who live in error, to whom it is happened according to the Proverb: the dog is turned to his own vomit again, and the sow that was washed, to her wallowing in the mire. Such were those ungodly men, Saint jude sets a mark upon, that turned the grace of our God into lasciviousness, vers. 4. gave themselves over to fornication, and going after strange flesh, ver. 7. filthy dreamers, defiling the flesh, despising dominions, and speaking evil 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-heretics, who as themselves were caught, ●eron. ad Cres. Simon Magus ●aeresin condidit Helenae merctricis odutus auxilio, etc. 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 sixth his Lucretia, Leo the tenth his Magdalena, and Paul the third his Constantia: in which consideration I persuade myself, that the degenerating See of Rome is termed in the Apocalypse, Cap. 17. 19 the great whore; not only because she commits spiritual fornication in her idolatrous worship of Saints, Images, and Relics: but because she permits corporal tolerating Stews, and setting an easy rate upon all the impure vents of luxury, See Taxa Camerae Apostolicae. natural and unnatural. And though the Familists, Libertines, and Anabaptists, stand in opposition to Papists; Pontan in Catal. Sleidan. Comment. l. 10. Dogmata proponit Concionatoribus, viz. virum non esse devinctum uno conjugi, etc. 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. yet the great fowler of souls catcheth them all with the same foul birdlime of impure lusts. Of the Libertines, and Familists, I need not speak; they have discovered their filthiness 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 stain of carnal impurity. For though they tolerate not Stews as the Pope doth, yet they allow of plurality of wives, and most unclean practices under the name of spiritual marriages, nay some of them have not blushed to affirm that none of their Sect can commit adultery: because adulterium, according to the Etymology ad alterum, is folly committed with another man's wife; and defiling another's 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 instilled this doctrine into the weaker Sex, but two maids at Sanctogall, immediately after their second Baptism, made shipwreck of their virginity; and a third dashing at the same rock, and being called in question by the Magistrate for her incontinency, professed that she out of her pure conscience did it; that is, played the Whore. For the Ringleaders of our Sect told me, said she, that it was the will of the heavenly Father, that I should deny none the debt of Spiritual matrimony; & propterea fui adomnia obedientissima omnibus, qui spiritualis matrimonii debita postulabant. john of Leiden their King and Prophet himself, though he pretended to never so much holiness, yet was observed by a soldier in the night to steal from his wife's bed, and truckle with the maid; which to colour, he made her his wife: and to justify the marriage, he fell into that Prophetical sleep I spoke of before, and after he had dreamt three days and three nights together, proclaimed his dream for a divine Oracle; that no man was tied to one wife: after which his Proclamation, all his Subjects ran to the handsomest women in the City, striving who should be served first; and some with a form of spiritual contract, some without it, so blasted the fairest flowers in all Munster, that there was not a maid of fourteen years of age that was not vitiated. Of the like stain, though not altogether of the same strain, were the two false Prophets discovered in London, 1642. Richard Farnham, and john 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 himself a wife of fornications, a Seafaring man's wife; See the printed Relation, two years since published. 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. IU. That the Anabaptists are a cruel and bloody Sect. Suetonius writeth, that a Physiognomer being demanded what he thought concerning the natural inclination and constitution of Tiberius the Emperor, Sueton. in vit. Tiberii. Lutum sanguine temperatum. answered, I see in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dirt mingled with blood: Thereby intimating, that he would prove a most lewd, lascivious, and cruel Emperor; the dirt in his complexion representing filthiness, and the blood, Cruelty. Such is the temper of the Anabaptists, filthy and impure, as I have showed before; and which is far worse, cruel and bloody. As it is the peculiar Attribute of God to be the Saviour, and Preserver of Mankind: Job. 7. 20. Apoc. 9 11. John 8. 44. 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 sin, and by sin, death upon them, and all their posterity. He was accessary 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 ruin 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 frays and riots, Kingdoms in wars, both foreign and domestical. Lastly, by raising persecutions against the live servants of God, and maintainers of the Orthodox Faith; In the first Ages of the Church, by Heathen Emperors; in the middle, by the Arians and Antitrinitarians; and in the later, by the Antichrist of Rome, and his Adherents. As for the Heresy 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 do so much mischief, and make such havoc 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, Eras. Adag. 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 died in blood. To pass by the horrible parricide committed in the field of the Sancto Galli by an Anabaptist upon his own brother, L. 1. p. 22. Immane par●●cidium quod Germanum in Germanus in Germanum f●atrem admisit, in sancto Gallensium agro, quis quomodo poterit memorare? advocate 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. which Gastius relateth after this manner: The elder brother, by the instigation of the devil, 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 kneel down before them, and suddenly whips out his sword, and cuts off his head, and throws it at the feet of his Parents; whereat they were so affrighted, that they died mad: The murderer himself 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 Gentry that made any head to stop their popular fury. And no marvel the people's fingers were dipped in blood, when their King and Prophets whole hands and arms were embrued in it. Tho: Muncer their Prophet, Senator, and General, (for he was all these) in the first speech he made in the head of his Army 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 pellmell upon all the Princes, and Magistrates, and Landlords, as tyrants and thiefs that sucked the blood of the people, and lived in luxury and wantonness; and to kill every mother's son of their enemies, and offer them up, was an acceptable sacrifice to God. Another Prophet of theirs, john Mathias by name, who bore great sway with the people, when a blacksmith pinched him with a disgraceful scoff, 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, History of the Anabaptists. c. 3. he after shot him through with a pistol: then shedding a few Crocodile tears, 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 he proved as in other things, so in that a false Prophet, the man dying a few days after. A man would think that their Tailor King john of Leiden should rather use the needle, than the rapier or sword: yet when soon 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 own hand, and returns 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 variety of full dishes, and one of his fifteen wives (for so many he had) somewhat more conscientious than 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 died 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 silly and harmless people: yet let us take heed how we suffer the eggs of the cockatrice to remain amongst us; for when they be hatched there will break out of them most venomous serpents. The Lion when he is very young is rather gamesome then ravenous, or cruel: but when he grows big and knows his own strength, being hunger-bit, he runs roaring abroad seeking whom he may devour. OBSERVAT. V. That the Anabaptists are a profane and sacrilegious sect. As moral virtue is placed in the middle between two extremes, the one in the excess, the other in the defect: for example; liberlitie is in the middle betwixt prodigality in the excess and covetousness in the defect; magnanimity in the middle between ambition or haughtiness in the excess, and pusillanimity or basevesse in the defect: fortitude or true valour in the middle, between temereity or foolhardiness in the excess, and cowardice in the defect: so also true Religion hath her proper seat in the middle between superstition in the excess, and profaneness in the defect: and of the two extremes profaneness is the worse, because it is near neighbour to atheism, which plucks up all Religion by the root, out of the heart. Religio is so called à Religando, because it bindeth the soul to God with the girdle of verity: this golden belt of verity, superstition ties too hard, and straight, profaneness too wide and loose. A superstitious man feareth God in such sort as he ought not, a profane person feareth him not as he ought: the superstitious attribute that worship to God, which he requireth not, the profane yield him not that worship he requireth: superstition attireth Religion over gorgeously, profaneness strips her of her necessary dress of decent rites and ceremonies: in a word, superstition offers to God what he claims not for his own, profaneness sacrilegiously robs him of that which is his own, in a particular manner. In detestation of which ungodly disposition in men, both Greeks and Latins have a proverbial spell, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procul este prophani; and, Odi prophanum vulgus et arceo, saith the Poet, away with profane persons, join not hands with those who finger holy things; If it be burglary to break into men's houses and rifle them, what is it to rifle Churches? If it be felony to rob men, what is it to rob God? The Anabaptists here with a heart of Adamant, and brow of brass will be ready to answer, that like distracted men we rave at we know not whom, we cry down such a sin as hath no existence: that the word sacrilege or holy theft is a mere scarecrow, or bugbear to fright fools. For those things that are truly holy are laid up in the soul as the graces of the Spirit, which cannot be plundered: as for outward things there is no holiness in them; neither in Churches, nor in Altars, nor in Fonts, nor in Pulpits, nor in Vessel or Vestments, nor in glebe's or Sentries. What thou profane Esau, are there no Sabbaths now to be hallowed? No Sanctuaries to be reverenced? no Sacraments to be Administered? 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 holiness, inherent, and relative, or as some rather phrase it, subjectiva, and objectiva, a holiness in the subject and a holiness in the object? inherent holiness no intelligent man ever attributed to outward & inamimate things, for that holiness 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 holiness, no Religious Christian ever denied it to these things. The ground of which relative holiness is Gods peculiar interest in them, either by virtue of his own claim, 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 days, 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 glebe's, tithes, first-fruits, oblations and other obventions, assigned for the maintenance of the Ministry: some utensils, as Tables, Fonts, Pulpits, Chalices, vestments, and the like, employed in the immediate service and worship of God, & to alienate unjustly, detain or purloin any of these things from any of those places, or persons to whom the Law of the Land agreeable to God's Law hath appropriated or apportionated them, is that we call Sacrilege, which the heathen themselves by the glimmering light of Nature knew not only to be a sin, but a heinous and capital crime: for this is one of the Laws in the twelve Tables so much commended, ●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. Sacrum sacrove commodatum qui rapsit, parricida esto, Let him that steals 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 doom by the Roman Law? To be sowed in a sack and cast alive into the sea. Neither was the punishment less severe among the Ethiopians, for if any were convinced of that crime amongst them, there was a potion given him to drink made of divers 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 pain they made away themselves. Here these profane wretches will be apt to reply, What are the heathen Laws to us? How prove you out of God's word that sacrilege is a sin? To forbear other testimonies which might be largely insisted upon, Saint Paul not only ranketh it among grievous sins, but sets it in a degree of impiety above Idolatry, ●●m. 2. 2●. thou which abhorrest Idols dost thou commit sacrilege? as if he should say, thou that so much detestest Idolatry, that thou abhorrest the very name of an Idol, dost thou worse? namely commit sacrilege; sacrilege, without all doubt, is worse than Idolatry, for he more wrongeth the deity, who robbeth the true God of that which is his due, than he who through a mistake exhibits honour to another in stead of him. And that this kind of sacrilege we speak of, whereby Churches or Churchmen are defrauded of their due is no better nor worse than robbing God himself, Cap. 3. v. 8. 9 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 means this reduplication? can a man be cursed without a curse? are the latter words redundant and superfluous? do they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; no such thing; the learned know better than 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 bless thee, that is, I will extraordinarily bless thee: so here in the Prophet, ye shall be cursed with a curse, imports no less than ye shall be cursed with a strange curse, a signal curse, such a curse as he that heareth his ears shall tingle, and his knees smite one the other. Such a curse as was inflicted upon Xerxes, and Caepio, and Marcus Crassus, and Herod, and their associates for attemping or acting this horrible villainy: Xerxes sent an Army of 4000 to destroy the Temple at Delphos, and pillage all those precious things, Justin. hist. l. ● Xerxes' ante navalem congressionem 4000 Armatorum Delphos a● Templum Apollinis diripiendum misit, quae tota manu● nubibus & fulminib●s deleta est. which all those Kings, Princes and Nations, who by their Ambassadors consulted the oracle concerning the success of their wars, had laid up there; but his whole Army was destroyed by Thunder and Lightning from heaven: neither had Caepio the Consul better success, after he had spoiled the famous Church of Tolouse, and from thence taken a great mass of gold, both he and every man in his Army that had fingered any of that gold came to a miserable end, and gave occasion to that Latin 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 jerusalem, Eras. Chil. which Pompey left there, was no sooner passed over the river Euphrates, than 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 slain, 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, Dan. 5. 5. living in those times & parts, would take no warning thereby: Theod. Eccles. Hist. l. 3. 11. but understanding of vast sums of money laid up for safety in the Temple, and hid in the Sepulchre of David; sent his men of war to rifle the place, 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. who in digging, as they came to the Cave near the Coffins of David and Solomon, there broke out thence a fire, that burned the sacrilegious delvers all to ashes. To these we may add Balshazzar, Copronymus, julian the Governor of the East, and servant to the Apostate Emperor 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 dreadful doom. After Leo surnamed Copronymus, espied a Crown 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 forehead, which suffered his Temples afterwards to take no rest. And as close did the punishment of the like sacrilege follow at the heels of julian, and Faelix; for within a few weeks after, Faelix deriding at the rich plate, Mary's son was served in, together with julian; 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 jerusalem built by Queen Helena, God's vengeance seized upon them both, Faelix dying of a flux of blood, and julian of the foul disease, called the Miserer●; which I spare to describe, lest it should defile my pen, as it did his sacrilegious mouth. Of this sin which God so exemplarily punished, no sort of ancient heretics or schismatics were more guilty than the Donatists, from whom our Anabaptists are lineally descended; for Saint Augustine in his Epistle to Bonifacius, bitterly exclaims against them for ●ushing violently into the Churches of the Catholics, Sleid. Com. l. 1o Ae●em Di●● Mauricci suburbem invadunt, & cum vicinis omnibus aedificii●●ncendunt, de●nde Templa omnia di●ipiunt. breaking asunder the Altar boards, pulling down the partitions, and making havoc of all things there; and herein our Anabaptists their cursed offsprings, learn to patrizare. Rotman with Cniperdolin, in the year 1534. after they had altered the Senate in Munster, seized 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 principal incendiaries among the Anabaptists, made their Magazines in the Covent of the Franciscans, and cast their Ordnance there, and Phiser running into the country of Isfield, Hist. Anab. c. 3. pillageth all the Castles, and Churches. And their Taylor-King, john of Leiden, of the Copes, and Altar-cloathes, and rich vestments; (stolen from the Churches, which they pillaged) made good use; & by the help of his former trade, translated them all into apparel for himself, and his Courtiers. and glittering Caparisons for his horses. And what evil their Disciples mingled with Brownists, have done in the Sanctuaries 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 brass out of the Monuments of the dead, would proclaim it to the everlasting infamy of this profane Sect. But it is time Claudere rivos, to shut down the Floodgates, lest my discourse be overflown with these muddy and brackish waters. Sat prata biberunt. OBSERVAT. Ult. Of the untimely deaths, and fearful ends of the Ringleaders of this Sect. No man knoweth either love or hatred by all that is before him, Eccles. 9 1. 2. all things come alike to all; there is one event to the righteous, and to the wicked, to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner, and he that sweareth, as he that feareth an Oath. Thus speaketh King Solomon, either in the person of the Epicure denying special providence, or as most agree in his own person, without any figure or Prosopopoeia at all, to deter 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 be in God's favour or state of Grace, by the float of these outward blessings, or that he is out of God's favour; and in the condition of a Reprobate by the ebb of them, or the contrary inundation of afflictions. For a man may be as miserable as Lazarus in this world, yet destinated to Abraham's bosom: as on the other side, a man may be as happy as Dives here, yet reserved for everlasting torments hereafter. It is therefore sage Counsel the Poet giveth, Ne te quaesiveris extra, seek not thyself out of thyself, neither value thyself by thy outward estate, but thy stock of inward virtues. Notwithstanding this general observation concerning the benign aspect of heaven in this life, or manifold dysasters, it is most certain, that God exempteth some from common calamities, and poureth the full vials of his vengeance upon others in such sort, even in this life; that the most secure sinners are constrained to profess in the words of the Psalmist, Psal. 58. 10. utique est fructus justo, utique est Deus judex in terra; doubtless there is reward to the just, doubtless there is a God that judgeth the earth. If God did not set a mark upon some notorious offenders in this life, and make them examples to others, upon what evidence could the Prophet say, Psal. 9 16. the Lord is known by the judgement which he executeth, the wicked is snared in the works of his own hands. On which text the ensuing relations may serve as a brief Commentary. Who cannot read Corah and his Complices sin in their punishment? they made the first Schism in the congregation, & in their time there was a wide rent made in the earth, Numb. 16. 31. through which they descended quick into hell. Elymas the forcerer who endeavoured to seduce the proconsul from 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 blindness. Cerinthus the old heretic, Acts 13. 11. who corrupted the doctrine of the Gospel in the purest times, Hayn. Compend. Eccl. hist. ●. 1. 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 haste to shun him, was got out of the door: Montanus with his two trulls Priscilla and Maximilla, who betrayed the truth of God, Hieron. in Ca●al. took part of judas cord, and hanging themselves, thereby strangled that heresy in the Infancy. Manes who tore the seamelesse coat of Christ, and with a part thereof covered the heretics called from his name Manichees, had his skin wholly torn from his flesh, and being thus excoriated in the quickest sense of linger pain, he yielded up his unhappy ghost; Vitaque cum gemitu fugit indignata sub umbras. Arius who infected the greatest part of the world with his pestilent heresy, came to a most shameful end in the public James at Alexandria, voiding his bowels at his easement there. Nestorius' his tongue rotten in his mouth; wherewith for many years he had blasphemed the person of Christ. To pass by other Arch-heretics, who tasted of the cup of trembling in this life, out of which, it is to be feared, ●ontan. Catal. ●oeret. they now suck the very dregs in Hell. The intelligent Reader who peruseth the late stories of the Anabaptists, er Germani●n, Alsatiam 〈◊〉 Sueviam ●50000. cannot but take notice that many thousands of that Sect, who defiled their first Baptism by their second, were baptised the third time with their own blood, ●erunt truci●ti. 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 slain in Saint Lambert's Churchyard; 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 ruins of the Monastery, 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 Consul Bernard Cuipperdoling, whose judgements slept not, for before the end of two years, in which they played all their pranks, they together with their great Prophet were tied to a stake, had their flesh torn from them with hot pinchers, in the end they were stabbed to the hearts, Krechting. and after they were dead, their bodies were put in iron cages, and hanged on the Steeple of Saint Lambert: Sleid. Com. lib. 10. the King according to his Royal dignity having his exhalation, hanging higher than the Consul, and the Prophet. 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. A Censure of a Book printed Anno 1644. Entitled, The confession of faith of those Churches which are commonly (though falsely) called ANABAPTISTS. PLiny writeth, Nat. Hist. l. 32. cap. 10. that if the black humour of the Cuttell-fish be mingled with oil in a Lamp, the visages of all in the room, though never so fair and beautiful, Lucerna si sepiae atrament● incendatur astantium vultus alioqui formosos hor●ibiles, & Aethiopicos videri facit. will seem ugly, and of the hieu of Blackamoors: so the Proctors for our Anabaptists would bear us in hand, that all who of late have preached, and written against that Sect, through the black humour of malice, tanquam Sepiae atram●nto, make it appear much more deformed, and odious than 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 Heretics, nor schismatics, but tender hearted Christians: Ingerunt primum verba veritatis ut virus falsitatis introeat. upon whom through false suggestions, the hand of Authority fell heavy whilst the Hierarchy stood; for they neither teach free will, nor falling away from grace, with the Arminians, nor deny original sin with the Pelagians, nor disclaim Magistracy with the Jesuits, nor maintain plurality of wives with the Polygamists, nor community of goods with the Apostolici, nor going naked with the Adamites; much less aver the mortality 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 truly say as Saint Hilary doth of that of the Arrians, they offer to the unlearned their fair cup full of venom, anointing 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 venom of their falsehood: 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 pass with a fair 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 employed their tongue and pen against them heretofore no better than calumniators and false accusers of their brethren? nothing less; for besides the testimonies of Melancthon, Bullinger, Sleiden, Gastius, Pontanus, Guidebres, & others who lived among them, by the harmony of all the Protestant Churches confessions it appears that the masters of our Anabaptists & Ringleaders of that sect in Switzerland, Suevia, Franconia, Munster, Saxony, 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 sipped of the cup I spoke before of, the devil holds them but by the heel only as Thetis did Achilles when she dipped him in the sea. We read in Diodorus Siculus of certain creatures about the shores of Nilus not fully form, 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 Schools 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 than they are. I will therefore lay nothing to them but that they own, nor bring any other evidence against them, than this their confession. In which I except, First, against those words in the thirty one Article, Whatsoever the Saints any of them do possess or enjoy of God in this life, is by Faith. This passage savours rank of that error or heresy (call it which you please) imputed to Armacanus, who is said to have taught that the right of all possessions and goods or temporal blessings is founded in grace, not in nature; and that we hold them by no legal tenure, but Evangelicall promises: and true it is that none but the faithful hold in capite, nor have any but true believers, a comfortable and sanctified use of the creatures, and a spiritual title to them; but yet it cannot be denied that they may have, and many have actually a legal title to them, and civil interest in them even before they are in Christ, or adopted into his family by actual Faith: for if it were otherwise, Esau should have had no right to mount Seir, nor Nabuchadnezzar to Tyre, which yet the text saith God bestowed upon them: nay if this position may take place, no child shall have any right to his father's inheritance, nor Prince newly borne to his Crown: which is not only an absurd, but a very dangerous and seditious assertion. None of the four great Monarches of the world represented in daniel's vision, for aught can be proved, were true believers, though some of them did some outward acts of piety, and afforded some real courtesies to the people of God: yet of these Kingdoms the Prophet speaking, saith, Dan. 4. 25. 32. 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 Crown upon Constantine the Christians head, gave the Empire of the world to julian the Apostata: Nay Christ himself paid tribute to Caesar, and acknowledged that he had a right to the tribute money, Mat. 22. 21. saying, Render unto Caesar the things that are Caesar's: Yet that Caesar he spoke of was Tiberius, an enemy to all godliness, 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 ministry, & should not need any law to enforce 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 milk or fleece, that the Pastors 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 equity thereof; for Christ speaking of tithing mint and cummin, saith, Luke. 11. 42. 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, 1 Cor. 9 9 10. For it is written in the Law of Moses, thou shalt not muzzle the mouth of the ox that treadeth out the corn: 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. 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. Do 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 keep the bow still bend, he addeth a third, to wit, an Apostolical injunction, * Gal. 6. 6. let him that is taught in the word communicate to him that teacheth in all good things. Moreover when we read that Abraham and jacob gave tithes, I demand by what Law, whether by the Law of nature, or the levitical or Evangelicall? not by virtue of the levitical, for that Law was not then enacted, and by that Law Levi was to receive, not pay tithes. Yet Levi himself 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 Melchisedeches Priesthood which endureth for ever. And Saint Austin fearfully upon this ground threateneth 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. Serm. de temp. Thirdly, Mat. 28. 18. 19 I except against the thirty ninth Article, viz. that baptism is an ordinance of the new Testament, Mark 16. 16. given by Christ to be dispensed only upon persons professing Faith, Acts 2. 37. 38. et. 8. 36. 37. 38. et. 18. 8. or that are disciples, or taught, who upon a profession of Faith ought to be baptised. Here they lisp not, but speak out plain their anabaptistical doctrine: whereby they exclude all the children of the faithful from the sacrament of entrance into the Church, and the only outward means of their salvation in that state: but the best of their proofs fall short, the word only which only can prove this their assertion is not found in any of the texts alleged in the margin, 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 years of discretion, that have been taught the principles of Religion, aught to make profession of their Faith before they are baptised, as all that came to men's 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 believers, who are comprised in the letter of the covenant, may receive the seal thereof, to wit, baptism, 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 testify their unfeigned repentance are to be baptised: but the negative is most false, that none are to be baptised who have not before made such profession of their Faith, when by reason of their infancy they are not capable to be taught. But this heretical assertion is at large resu'ed by manifold Arguments drawn 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 sign, 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, burial, 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 reign with Christ. This Article is wholly soured with the new leaven of Anabaptism, I say the new leaven, for it cannot be proved that any of the ancient Anabaptists maintained any such position, there being three ways of baptising, either by dipping, or washing, or sprinkling, to which the Scripture alludeth in sundry places: the Sacrament is rightly administered by any of the three, and whatsoever is here alleged 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 essential to Baptism, neither do the Texts in the margin conclude any such thing. It is true, john baptised Christ in jordan, and Philip baptised the Eunuch in the river: but the Text saith not that either the Eunuch, or Christ himself, or any baptised by john, or his Disciples, or any of Christ's Disciples, were dipped, plunged, or dowsed over head and ears, as this Article implieth, and our Anabaptists now practise. Again, 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 certain 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 Jews: yet because there is no precept in the Gospel for these things, no Christian Church at this day precisely observeth those circumstances, and therefore dato & non concesso, that Christ and Saint john or their Disciples, used dipping in Baptism; it will not follow that we ought to baptise 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 baptised together: there was a kind of necessity that this Sacrament should be administered in rivers, or such places where were store of waters, as there were in Enon near Salem, where John baptised. John 3. 22. 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 add 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 dispense this ordinance, the Scripture hold forth to be a preaching Disciple, it being no where tied to a particular Church, Officer, or Person. If the eye be darkness, how great is that darkness? if there be confusion in order itself, how great must the confusion needs be? if all be Pastors, 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, aught to make use of them for the benefit of others, and if any abound in knowledge, he ought to communicate to them that lack, and freely give, lumen de lumine, Clouds when they are full power down, and the spouts run, and the eaveses shed, and the presses overflow, and the Aromatical trees sweat out their precious and sovereign oils, and every learned Scribe in the Kingdom of God, Matth. 13. 52. brings out of his rich treasury new things and old. Notwithstanding this necessary duty of employing our talon, whatsoever it be to our Master's best advantage, none may take upon him the cure of souls without Commission; nor divide the word, and dispense the Sacraments without ordination, and imposition of hands: none may preach except he be sent, none may assume the honour of the Priesthood, except he be called as was Aaron: none may open and shut the Kingdom of heaven, except they have received the keys 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 Ministry is without fruit; if any gifts without a calling, their Ministry is without power; the former have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not every one that hath a strong voice, is a lawful crier in a Court, but he that is appointed: neither is every one that can write a good hand, a public Notary, but he that is sworn: 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 overthrew all order in the Church, and confound shepherds and flocks, Masters and Scholars, Clergy and Laity, I have professedly impugned, and at large refelled, Article 4. Whither I refer the Reader for further satisfaction. Sixtly, I except against the 45. Article. That such to whom God hath given gifts, being tried in the Church, may and aught by the appointment of the congregation to prophesy. When Muncer a seditious Anabaptist first set abroach their doctrine at Mulchus, and took upon him to reform many things in Church and State; * 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 familiar, quoties formulam consuetam & rationem ordinariam velit immutare, ut tum voluntatem suam aliquo signo declaret. Luther advised the Senate to demand of him what calling he had to do such things he did, and if he should avouch God for the Author of his calling, than they should require of him to prove that his calling from God by some eminent sign; 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 sign. If the calling of the anabaptistical teachers be be ordinary, let them demonstrate it by Scripture; if extraordinary, let them prove it by miracle. For the prophecy they spoke of, let them distinctly declare what kind of Prophesying they mean, and whom they esteem Prophets: for prophesying 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 concerning things past, present, or to come; and this two manner of ways, 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 Ministerial duty. And if that custom which Archbishop Grindall would have introduced into the Church in the days of Q. Elizabeth, and is in use at Geneva, and among some other reformed Churches, were put in practice in England, and a certain number of learned and able Pastors met at some set times, and having before notice of the Texts to be handled, should every one in their order deliver their several interpretations, observations, and applications thereof, (which they call Prophesying) we should exceedingly approve of it; and questionless, thereby the Minister's would very much improve their talents of knowledge. But for ruden and illiterate Mechanics, without calling, without knowledge of Arts, or Tongues, upon a Scripture read in the Congregation to give their sudden 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 years ago: have failed in the Church. If they could now do as the Primitive Corinthians could, not only pray by the spirit, but sing by the spirit: if upon the first proposal of an obscure and intricate passage of the old Prophets, or Apocalypse; they can give upon the sudden a clear and rational 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, ● Cor. 24. 25. 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 days, 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 laid 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 musical consent we hear nothing but vain janglings: if their prophesyings for the time passed have been no better, and none can prophesy 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 wire to a great length: though notwithstanding they are often gravelled and interfeere: yet they outrun the hourglass, and tyre all their auditors before themselves are out of breath; they shall give us leave to esteem them no Prophets, but Enthusiasts: no inspired men, but distracted: no seers, but dreamers: no expositors, but impostors: no commentaters, but commenters, nay rather commentiters: no workmen, but butchers: 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 ears. Ferunt rana● lamb pade supra lacum in quo tumultuantur appensa, illius fulgore repercussas conticescere. Hermannus Leomelius in his apology for the Regulars against the usurped authority 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 bank, they become suddenly silent and are presently hushed: the frogs which about the lakes and ditches near the City, and suburbs, have made such a hideous noise in the dark, that they have much disquieted Christ's spouse, and interrupted her sweet repose, are the late fry of Anabaptists. Aristoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now sith I have set up a light upon the banks, and clearly discovered both them, and their errors: I hope we shall see no more of their Froggalliards, nor hear of their harsh croaking and coaxation either in the Pulpit or the Press.