ΎΠΕΡΑΣΠΙΣΤΗΣ OR A BUCKLER for the Church of England Against Certain Queries Propounded by M R PENDARVIS (late Lecturer of Wanting) called Arrows Against Babylon. By way of Reply to the most Remarkable Passages contained in them, and an addition of several Anti-Queries in the Close. By WILLIAM LEY Minister of the Gospel at Wanting in Bark-shire. Ecclesia dum Contemnitur profecit; dum Laeditur vineit; dum Arguitur intelligit; Tunc stat cum superari videtur. Hilar. Zechar. 3. And he shown me Joshua the High Priest standing before the Lord, and Satan standing at his right hand to resist him. v. 1. And the Lord said unto Satan, The Lord that hath chosen Jerusalem rebuke thee, is not this a Brand plucked out of the fire? v. 2. OXFORD Printed by LEON. LICHFIELD Printer to the University, for THO. ROBINSON. 1656. To The Right Honourable COLONEL SIDENHAM one of his Highness' Council of State. SIR, HAving offered A Sacrifice of praise to God, for that great deliverance which was wrought for the Ministry, in preventing the subtle designs of such, as would have subjected the Gospel to the Law: In the next place I waited for an occasion, whereby I might show myself grateful to the Instruments that procured this liberty for us, and broke the snares from off our feet, while we were almost sinking under the burden of legal trial. And Sir, though it graciously pleased his Highness to grant a public and seasonable redress, (for which we stand dutifully engaged to his Highness) yet in particular, you were the happy Medium whereby the first dawning of deliverance appreached; For in my first address your answer was no less Accurate than Cordial, while you resolved to Crush the design before its full birth, and to make it finem operantis if not operis: and indeed (blessed be God) you made it finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an end of the Artifice, as well as of the Artificer; To you therefore (Worthy Sir) I presume to dedicate this ensuing Discourse: It is a Buckler both for Church and State, against some Arrows lately darted at us by M. P. who hath attempted to prove, our England Babylon, and our Ministry (not to say Magistracy) Antichristian: I know Sir, it is safer to contend in words, than deeds, And that the Arrows of the tongue are more blunt, than the Arrows of the Field, yet I favour the peace of Jerusalem so much, that I would not willingly have her shot at in a Type. I will not speak so a Munceri lactantia Sleid. Com. boldly, as to say, I dare take up all the Arrows he hath shot against England in my skirt; I leave the Reader to judge of the issue. Yet I hope by virtue of this Buckler, I have vindicated the cause of Church and Commonwealth, and placed them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of all peril of being endamaged by his Quiver. If this be not enough, the Author is willing (upon so great an interest) if need require, not only to interpose his Buckler, but expose his life, and to become a public Sacrifice. The Lord ever preserve this Church, and Common Wealth, and make you yet farther instrumental, to accomplish his manifold, and glorious ends, which is the prayer of Your Honours Humbly devoted Servant in Christ, WILLIAM LEY. To the Author of the Queries. SIR, YOU have presented the world with Queries, and whether you desire a Solution of them, or a compliance with them, will soon be decided, by your Acceptation or rejection of this ensuing Answer. Had the first part of your Book been Correspondent with the two last, I suppose you had deserved encouragement: But seeing your Arrows against Babylon, are indeed prepared against England, I stand amazed to think how England, that is so fare distant from it in place, and so lately distant from it in Affections, should so soon be crept to Babylon, by a Retrograde Motion, her Rulers and Watchmen not ware of it, and the Primum Mobile of the Nation, at this hour, preparing a formidable Army against it. Me thinks the Tenderness of the subject calls for a moderate hand; it is the Church of God, and who can express, how cheery we should be in giving her a bill of Divorce, or instigating others to give it, before she be manifestly Proved to be an Harlot, yea an obstinate one, whom no admonition or conviction can cure. But I will cast aside the speech of Babylon for the present, till I meet with it again in your papers, and view the Type of it, which is Egypt, as your first Query doth unfold itself. Q. 1. Whether Israel's going into Egypt, their Bondage, and their deleverance, were not Typical? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And whether this hath not been confessed by all the Godly party in England, etc. Ans. 1. Though Symbolical Argumentation by Types and Figures, be like a Feather in a Soldier's Cap, more for show, then for service; yet if we distinguish Types into Necessary and Arbitrary, there will be some just occasion for this present query. This Type is mentioned by the holy Ghost Revel. 11.8. Spiritually called Sodom and Egypt: It is also acknowledged by a Si compares Romanum Ischarioten caeteris in orbe Tyrannis, qui sunt, fuerunt, vel esse possunt videbis illos fuisse Vmbras Tyrannicas, corpus autem Tyrannum ipsum esse Remanum Idolun. Luther, b Whitaker Praelect. in Sacram. p. 109. in 4ᵒ Whitaker, c araus in Revel. p. 496. Paraeus, and sundry other famous Divines. We grant you therefore, that upon the same account, that we hold Circumcision to be a Type of Baptism, we do receive this of Egypt to be a Type of Rome: but of this briefly, because we allow it, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: only observe by the way; as there is but one Egypt Literal, so there is but one Mystical: for what is true in the Type, is also true in the Antitype. We now agree like sundry travellers at our setting forth, if we part hereafter upon the road, it shall be upon Sober and Religious Grounds: for I hope you count it with me, a main branch of our Christian freedom, to keep no man company, farther than he is, or if rightly informed would be, a companion to the Truth. Q. 2. Whether the Church of Rome, and principally the Head of that Body, the Ecclesiastical Powers, the Pope, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with his Cardinals be not Mystical Babylon? Revel 17. and whether those Characters may be applied to any Church whatsoever as to the Church of Rome? Ans. 2. That the Church of Rome is Mystical Babylon, I supsuppose an ingenuous a Famosa dicam an Infamis Meretrix? fornicata cum Regibus Terrae, Illa quidem es, Quam in Spiritu sacer vidit Evangelista, illa eadem inquam es non alia, sedes super Aquas multas. Petrarch. Ep. 16. & Berk. Evid. p. 62. Papist will not deny: but that the particular Characters, laid down by the holy Ghost, to describe Rome, are as applicable to any State whatsoever, no ingenuous Protestant will grant: for all know the nature of individuals is to be incommunicable: and that that chapter (Revel. 17.) doth set forth one individual State, though not one individual Person, is the mind of all Interpreters: A man at one time one, (saith Wollebius) but in succession of time an order of men, in the same state succeeding each other. Antichrist (saith b Jewel 2 Thess. 2. Jewel) shall be one estate, or Kingdom of men: and he alone that stops his coming is the Roman Emperor. I will not name unto you Jerome, chrysostom, Bernard, etc. But c Fox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Revel. c. 13. p. 270. M. Fox, whom I hope you will the rather own, because you honour him with a Quotation: he therefore in his Comment upon the Revelations, is point blank against your Hypothesis, for saith he, besides this one, there is not, nor can be any City in the World, unto whom all the symptoms and accidents can agree, that are described Revel. 17. But to argue, hath any other State a situation upon d Plutarch calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Rom. Probl. Seven Hills? The Names of them are so well known, that I need not mention them: Hath any State Scarlet Rulers beside Rome? Had any ever so great power over the Nations, as Rome both Heathenish, & Popish hath had? Hath any a golden cup of fornication? Is any drunk with the blood of Martyrs? Doth the number e Haebr. Latinè. Graecè. Angicè. ר 200 RO Ϛ 100 λ 30 A 70 as Heb. ע. the rest מ 40 M ο 70 α 1 Man 160 after the Greek ע 70 A μ 40 τ 300 of 200 נ 50 N ν 50 ε 5 R 100 ו 6 V υ 400 ι 10 O 70 ש 300 S σ 6 ν 50 ME 46 ο 70 σ 6 I suppose the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Wollebius his Account to be most Authentic, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to M. Fox signifies 41 & so amounts to 667: & as for Bellarmine's Cavil that it should be wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is easily answered, seeing Romanus is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinus, let the Reader observe, that though it agrees in all Languages, yet the number is found out most variously, and excellently in that Character, wherein the Evangelist wrote his Prophecies. 666 agree to any in all Languages, save to her? which Irenaeus understood to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about fifteen Hundred years ago? Saint John in this number is thought not only to point at his name, but also to hint at the time of his rise, and continuance f Reynolds against Hart p. 214. Rev. 13.18. But to examine your quotation of Rev. 17. and consider the precedent verses, as helps to expound the subsequent, especially the 8, 9, 10, 11. verse. The Beast it was, is not, shall be, and shall ascend: The Beast,] By this name is meant a Profane state, viz. the Roman Empire. It was,] Heathenish in S. John's time. Is not,] It is not at the time of this Prophecy, what hereafter it shall be, when once it is destroyed by the Goths and Vandals. Shall Ascend,] The Pope shall Ascend, (id est) the Church shall swallow up the Empire; and what the Roman Empire was, that now the Roman Popedom is. It is not, and yet it is; a Riddle not to be unfolded, Papismus, prout a concilio Tridentino fuit confirmatus, est perniciosa Haeresis Ames in Cas. Cons. de Q. an Pontificii sint Haeretici? l. 4. c. 4. Cos. 1. fol. 121 without distinguishing the various state of the Beast, which retains the Authority, though not the name of the Roman Emperor. If every corrupt State might be called Babylon, than the Spirit of God would not have said It is Not, for at that time the Asian Churches were corrupted, which was infallibly known by our Evangelist John, Rev. 2. etc. Yea Rome itself was corrupt some Centuries of years, before it might be called Babylon apparently, even (according to the Judgement of some) till the Council of Trent, which sat down in the Chair of Pestilence, and established iniquity by a Law. We have tried the Revelations, Let us also see Daniel and Paul, that in the mouth of two or three witnesses every truth may be established: for what John discusseth Graphically, that doth Daniel Typically, and Paul Topically, according to the Received opinion. Dan. 7.8. The fourth Beast is the Roman Empire, and the little Horn (saith Jewel) is Antichrist. So 2 Thess. 2.3, 4, 7. Who is he that exalts himself above God, but he who calls himself a God, and blasphemously prefers his own Canons above the Word of God? who is he that letteth Antichrist from fitting on the Pinnacle of pride, but the Roman Emperor? Who being taken away by Phocas, gave him occasion to raise his Ambitious Plumes upon his Master's Ruins: Now if any man, after so clear evidence held forth to the state of the question, whether such Characters as these may be applied to any State? shall refuse to give in his Assent, I leave him to be censured by an higher Judgement than mine own, and that is Gods, and his own conscience, Titus 3. v. 10, 11. Ob. Perhaps it may be objected by some, that the Scripture speaks of many Antichrists 1 Joh. 2.18. Sol. To it I answer, That Antichrist is taken in a twofold sense; either Largely, or Strictly. 1. Largely for Ebion and Cerinthus. etc. 2. Strictly for Christ's grand enemy the Pope: whom Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Thess. 2. Or with M. Fox, Antichrist may be taken either 1. Personally. or 2 Figuratively. 1. Personally, for any, or every person, that opposeth Christ: in which sense M. P cannot say but himself hath been an Antichrist, if he ever opposed either Nature, person, or offices of Christ. 2. Figuratively or Politically, so it sets forth one State or Kingdom, or City, constituted under one Head, with divers Members. As there may be many petty Lords in a Nation, yet but one Lord Paramount, so there may be many petty Antichrists, Sunt multi Antichristi, sed unus proprie est Antichristus, quem seriptura filium perditionis Neminat 2 Thes. 2. Art, loc. come p. 375. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or by way of excellency, there is but one Antichrist, but in general all Haeretiques may be called Antichristian, Wolleb. Alsted. yet one only by way of eminency: for as Moses his serpent swallowed up all other Serpents; and as the greater Fishes of the Sea swallow up the less; So this grand Antichrist hath carried away the Bell, that is, the noise, and denomination from all the rest. Q. 3. Whether the Church of England (the Nation considered as a Church with the parochial congregations) be not a daughter of that Babylon, and whether her ministry in point of ordination the Offspring of the Pope? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel F. P. Imerrog. Whether she hath disclaimed that Church State? Whether the grossest corruptions in Q. M. days be not maintained? whether some new pieces added to the old Garment, Romish baptism etc. Sir, Ans. 3 in this query, you have heaped up several of the like nature, most of which might have been spared, had you vouchsafed to have read Jus divinum of the ministry of England; to which Book, but that I favour the simple Reader, I might justly refer you: I shall speak somewhat to the most of them, yet briefly, because many of them have been handled before, by sundry eminent Authors. 1. To the first I answer, that a Church may be called Nationall in two resepcts. 1. Either because it hath one national officer, worship, or place of worship, such a national Church we are far from asserting. 2. Because particular congregations agree solemnly in Doctrine and worship, under one civil Government: examples whereof you may find in Act. 8.1. and 15.4, 22. 2. To the second objection, I answer that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original signifies a borderer, and in this case the name remains amongst us upon a civil account, and we do acknowledge, that the bare dwelling in a Parish maketh not a person a Covenanting member. Secondly, we may not allow but much dislike the unequal division of parishes, that it should confine the Church, like a rotten parke-pale, and we expect a speedy redress therein; yet Churches in the New Testament are distinguished by the respective bounds of their dwelling; as afore is proved. Thirdly, Governors and governed must dwell contiguously, that mutual offices may be the better discharged, and that they may meet together in one place, and not be forced to travail farther than a Sabbath day's journey, except necessitated by some extraordinary occasions. 3. To the third objection I answer, that England is not a Daughter of Babylon, either by way of generation, regeneration, degeneration, or imitation. Our Church State (though Rome with the Gibeonites speaks nothing but antiquity) is much elder, then to be beholding to Rome for its plantation; for if we inquire at what time Religion came first into England M. Fox & a Gildas p. 13. Gildas tell us, that Britain received the Gospel in the Emperor Tiberius his reign, and that it came not from Rome, but Jerusalem. Jewel, Theodoret, Flaeius Illericus, say that Paul himself planted us, as he came by Spain. It is mostly received that Joseph of Arimathea was sent by Philip form France to Britain about the year of Christ 63. and to this b Brittannorum Inaccessa Loca subduntur Christo. Tertull. contra Judaeos. Tertullian attesteth in his book against the Jews. c Hom. 4. in Ezech. Origen (that lived in the second Century) tells us, that Britain had consented to the faith, and so also d Hom. quod. Christus fit Deus. chrysostom etc. So that it is a falsity for Rome to challenge the conversion of us, and no less absurdity for us, to derive succession from them. The faith continued here from e Lucius Britannorum Rex, Christianus fuit tempore Elutherii Romani Episcopi, quod successit faeliciter usque ad tempora Dioclesiani Par. Eccles. Histor. p. 165. King Lucius to the coming of Austin the Monk, whom Gregory sent hither 600 years after Christ, and when he came he found here divers Pastors, and learned men, that opposed the pride of Austin, the Pope's Ambassador. 4. To the fourth objection, we say that the ordination of Ministry came not from the Pope, or the Church of Rome; it is Apostolical not Apostatical; and yet should we grant it any time did pass through the Church of Rome, this will not make it Antichristian; hath not the Gospel also passed through the Church of Rome? distinguish therefore of the difference betwixt passing through and from the Church of Rome. I never doubted saith f Bur. Iren. p. 183. M. Burrowes of the call of our Ministry, though something was superadded that was sinful There is now another way of ordination then by Bishops, which in a short time will supplant the old, though we be silent; Episcopal Ordination is like an old nail driven off and Cashiered by the succession of a new. 5. To the fifth objection, that the Church State was never disclaimed, I answer that the Bishops themselves never did give subjection to the Sea of Rome, as may be found in the oath Ex Officio, and you might easily have remembered what the Parliament and Synod did in taking Prelacy root and branch. 6. To the sixth objection: that the grossest corruptions are not yet disavowed, is a mere Cavil: for they consist either in Doctrine or worship; the grossest corruptions in Doctrine are first, either concerning the Pope's Headship, which was put down in Henry the eights time, and in Q. E. in K. J. and K. C. we acknowledge Christ to be the only head, and deny that absurd distinction of natural and ministerial, visible and invisible. Or secondly, concerning Christ's carnal presence in the Sacrament, or concerning justification by works, Purgatory, for the denial of which Articles our Martyrs lost their lives. As for worship amongst us it is pure and simple and unpermixed, as in the Apostles days; We have no Masses, Crosses, Altars, Surplesses, nothing spoken in an unknown tongue, you might have done well to have specified the corruptions, before you had reproved us for them; and whereas you say some pieces are added only to the old garment, I answer, you are mistaken in the terms, for what you call the old garment is the new piece, and what you call the new piece was the old garment of England. It is true, that half reformation & a piece doth never satisfy a zealous spirit. But for a man in contempt to call that half Reformation & a piece, which is more than he or his Fathers have seen, yea & would have rejoiced to have seen, argues a supercilious & ungrateful spirit. 7. To the seaventh objection, wherein you cry out Romish Baptism, I answer, that you cannot either directly or obliquely, show it is Romish, except you mean Saint Paul brought it hither with him from Rome. Is it Romish in regard of its institution; or in regard of its material or formal part? Is any thing added or diminished in the word of command, or the word of promise? or is i● Romish in regard of the subject to which it is communicated? do we use any g Eedem modo sat tractatur in Baptismo. & conjecratum secrificans in os Infantis imponit & Satanam Emigrare jubet & in aquam ter immergit Infantem & oleo Pollicem intingit, pectus & humeros illius illinit. foris & intus campanas lavant. Sleid. come. l. 21. p. 366. superstitions and ceremonies before it, in it, or after it? Is there any Salt, Cream, Spittle, exorcisms used, or do we administer it to Bells, or any irrational creatures? Tell me Sir, when you call it Romish do you mean a Baptism by the Common Prayer book, and forms. This in England is penal and perilous; Or do you mean Infant Baptism? if you do, I can assure you it was in use while Roman Pastors suffered Maryrdome for Christ, and I entreat you, if you can, to name Century of years from Christ's time to this one wherein it was not administered to them. 8. To the eighth objection, whereby you inquire whether the Characters forementioned in the second Querie do not in like manner appear upon the Daughter, the Nationall Church of England; I say perhaps you had forgotten the second Querie before you wrote the third, for where I beseech you shall a man find your marks, the Popes, Cardinals, Arch-Bishops, Bishops, in England, where any blood of Saints that died formally as Saints, and not rather upon a civil account? If you know any other marks, as Jesuits, Friars, Masses, Indulgences etc. either at New Castle, or in the West, or any other place, it would be reputed good service to the State to discover them: we know none (we bless God) we find none, if this be the body of Antichrist, it is a body without a member, and so a contradiction in the adject. If you had a mind to save Babylon mystical from the fury of the Nations, and to do Rome some special service, you might have done well to have consulted with Bellarmine, and he would have directed you rather to Germany then England, by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein by our Learning, if you are a good Arithmetician you might have found out the number 666: but this is but a slender stick to rear Babylon upon, without a general concurrence of all other characters. Q. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether it is not the duty of all God's people in the national Church and in the Parochial pretended Churches together with their Church Ministry, to come out of Babylon and to separate etc. A. Candid Reader, be pleased to refer these opprobrious terms. Parochial, pretended Church State, whensoever they shall again accurre unto their proper place. Q. 3. To separate,] separation implys a guilt either in ourselves or others, If you say the fault be in our Church, than it is either corrupt in circumstantials or substantials; if in circumstantials the Church is still a true Church: if in substantials, either in Doctrine or in Worship: but ours fails not in either of these. And therefore M. Perkins justly reproves such as departed from us as Schismatical. Church Ministry,] where would you have Ministers to be but in the Church, where Christ hath placed them 1 Cor. 12. Ephes. 4. If you mean a Nationall Church, Gildas will tell you they were erected before Popery began. And as for the Ministry, there are Commissioners chosen in every County, that may sit to refine the Sons of Levi; if this work were done throughly and no cloud of discontent raised against active spirits, I believe the face of the Church would shine like the Spouse of Christ, and not be disfigured like the Daughter of Antichrist. Come out of Babylon, Revel. 18. Isa. 52. Jerem. 51.] did ever any Prophet serve the Jewish State as M. Pendarvis serves us, bid them come out of Babylon at that time when they were not in it, and tell them they were in Babylon when they were already out of it? Acts 5.22, 23 your warrant here resembles that of the High Priest to the ᵃ Officers, that were sent to fetch the Apostles out of prison, whereas indeed they were out before. There was much false worship and Idolatry in Israel, yet a good Prince was still an effectual organ and instrument of reformation; our Godly Josiah and victorious Deborah did cast out Antichrist with all most all his trumpery, so that like Dagon & like Jezabell there was nothing left but some few monuments of his ruin; And let none think that Queen Elizabeth's reformation was Hypocritical, for though some state consciences did wheel about with the times, yet there was abundance of God's precious people in England, in King Edward and Queen Mary's days: for besides all those that were burnt, all that were imprisoned, all those that submitted with Peter for fear, all those that fled into corners, there was no less than 30000 banished as b Strada de Bell. Belg. l. 2. p. 71. Strada relates in his History of the Belgic Wars; add to this what our grand Parliament hath done, and see whether we have not cause to sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel. 2.3. Q. 5. Whether the strange and wonderful providences of God in the late Wars in England, Scotland and Ireland, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. have they not cleared the call to the Saints to come out of Babylon etc. Ans. 5. David lays it down as a mark of profaneness and a signal of ruin when men regard not the works of the Lord, nor the operation of his hands, Psal. 28.5. wicked men look upon Providence by parcels, the Godly join past and present together, and make a golden chain of them; as it is with words in a sentence, if we disjoin them and forget precedent and subsequent we can make nothing of them, so in Providence, except all passages be matched together we lose the beauty & benefit of all. Scottish Presbyter eminently overthrown,] what have you to do with Presbyter, is Presbytery over thrown? did God as eminently appear against Presbytery as Royalty, and Episcopacy? (poor men) if they had not adhered more to a King then Christ, more to Royalty then Presbytery I believe they might have been as happy as ourselves: but what say you to Independency, is not that a Horn of Babylon? for had Independency been beaten as well as Presbytery I doubt you would have been of Gallios' mind, not to have cared for any such thing: but what though the Scottish Presbyter act no less remissly for his Government then many of your Profession for no government, yet is he to be acknowledged for the first opposer of superstition and Episcopacy; for when King a Jacobus Rex Brittaviae An. 1609. conformat ecclesias Scotia cum Anglicanis praeficiendo iis Episcopos contra intentibus plerisque Scotorum Theolog. Andreas Melvinus eruditissimus Scotorum in arce Londinensi detinetur. Buchol. Chronol. p. 778. James intended to conform the Scottish Church to the English by imposing Bishops upon them in the year 1609, the Scots opposed it, whereby some endured banishment, others imprisonment, and now they appeared the first in Charles his days to oppose both Tyranny and Antichristianisme. The heart of Cyrus is to give liberty to build God's House, and to his people to walk in their light, it is well he gave them not liberty to build Castles in the air, or to cook up a b Archimagirus emnis generis edulia in unum conjecit Lebetem, id quod Satan hisce temporibus enoliri videtur Synod. Dordreck. mess of all Religions with Rhetoric: as liberty is the most precious thing in itself, so the corruptions of it are most noxious, 'tis pity that the grace of man, as well as the grace of God should be turned into lasciviousness, I dare affirm he never gave them liberty to walk by any other light, then that of the Word and of the Prophets Is. 8.20. Liberty may be opposed two ways, either by ourselves or others; by ourselves, when we stop the ear of Conscience and will not be persuaded: By others when unlawful things are obtruded upon the conscience: his Highness hath given his word he will not oppress you, provided you do not entangle yourselves by dealing coarsely with your selves by dealing coursely with your betters, but who gives security to the orthodox in the mean time, that you and your party shall not oppress them? Was it not Tyranny in you, to cut off one of your own Disciples Ears, and not suffer him to hear on both sides. M. T. Antiq. Though truth give liberty to error, yet errou is so ungrateful it will not give liberty to truth, as is made clear by that notable Instance of M. Tickell in his additional Antiqueries, who shows us you surfeit of liberty, although you hunger and thirst after more, you seem in this case to be like persons diseased with the Ephiastes, they think some body oppresseth them, when alas 'tis nothing but the gross humours of their own blood: never was there less restraint, never more liberty of conscience in any state than this, wherein a man may be as Godly as he will. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositio paris Authoritatis. Q. 6. Hath not God cast the false Church state and worship, root and branch out of the hearts and affections of very many of his people? A. 6. Reader I pray thee join to this Query what M. P. hath said in his Ep. ded. where he saith, the main pillars of Babylon the Archbishops, Bishops, with the grand supporters are fallen and gone: a distempered man when he hath spent his Choler, at last embraceth milder conclusions: Thus we oppose Luther indulging his passions to Luther moderate and sober again, and so we must do you, for these do innervate & confute your grand objections. Observe, he saith Rome's main pillars are demolished, that many, very many of God's people have cast out false worship, will not very many and good carry the denomination by all Rules of Logic and reason. Largue thus, where the main pillars of Antichrist are demolished, where very many of God's People are resident, there is Jerualem and not Babylon: but thus it is blessed be God with us; we leave therefore the Author to find out his Babylon in another place: the truth is Scripture names two Babylon's, the one Real, the other Typical, he deviseth a third a Quis non Impudentissime nititur aliquid pro se Interpretari quod in Allegoria positum est? Aug. Epist. ad Vincent. Allegoria non ex legentis voluntate sed ex scribentis Authoritate intelligenda. Hieron. In Gal. 4. Non est fundamentum sed Diabolica Illecebra, si a fundamento Allegoria setaretur Luth. cum Fabric. Babylon, Hypertypicall, which will prove more chargeable for him to raise, than it was afore time, to Semiramis, insomuch as he hath not a parcel of ground, but an Airy non Entity to build on. Blush to say their Congregations are true Churches] They blush to say that Parishes are true Churches, but not their Congregations, it seems the Orthodox are modest, the Heterodox impudent, I am either grossly mistaken, or else you have as much cause to b Hinc Haeresi sconvinci potest, quod quisquis ipsis charus est etiamsi aliis delictis abundet, & adversus se habeat Argumenta scelerum, tamen in pretio babetur. Athanas. blush at your own members, as any Pastor whatsoever, that hath had a gathered Church in England. Matter and Form,] The matter of the Church are persons called; the form, an union with Christ and his members: No man need to be ashamed to own such Q. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether the endeavours and tedious labours both of Parliament, and Synod, for reforming Nationall Church Discipline, hath not proved like the washing of a blackmore white? A. 7. They have not been in vain, neither in respect of themselves nor others; I am persuaded they have been instrumental to save Thousands; And are your exercises and performances saving? if they be, this liberty proceeded from them, and what good you do, or have done, proceeds from them as Concauses; I am almost confident, that if all Presbyterians, Independants, Anabaptists, were drawn out, they would make the strongest part of the Nation, and as Anabaptists are not Babylon in your Eyes, so neither is the Presbyterian or Independent (so called) in our opinion or in the Eyes of God: But if it should prove otherwise in the Muster, say, what is the Reason the Nation is more Reformed? Are not the pernicious a Sicubi audieris eos qui dicuntur christiani non a domino nostro Jesu Christo sed a quoquam alio nominari, scias non ecclesiam Christi sed Antichristi esse Synagogum. Hieron. contrae Luciferium. Nos Lutherani Calvinistae non dicimur sed cum Paciano dicimus, christianus mihi nomen catholicus cognomen etc. Caesariae & Pontificiae factionis Nomina Byzantium Turcis dedere, dum de Guelfis & Gibellinis certamen. Sleid. c●m. l. 14. p. 223. Nomen Remonstrantium & contraremonstrantium Synodus perpetua oblivione delendum censet Synod. Drodrec. p. 323. names of Distinction the cause? whiles some are this way others that way, Christ himself seems to be divided: We have amazed the ignorant poor people of the Land, who seeing so many differences in the way, are resolved to lie still and perish under affected ignorance, rather than to run the hazard of a laborious and disunited knowledge. Rejected the ordinance of Excommunication,] True the ordinance hath ceased, and for this cause the Church (though it be a Church) may be said to be weakened in her nerves, and sinews: without this saith b Porcorum Hurra & Colluvies rabidorum camum. Aug. Austin the Church will be a Swine-sty & a kennel: and were there not liberty granted by Christian Magistrates to suspend and excommunicate, I must ingeniously confess this Arrow in time would pierce my Buckler; and though I should not say with this, England is Babylon for the present, yet I might sadly presage, that England would be Babylon in the close. In every c In omni corpore politico vel ecclesiastico necessaria est potestas Judiciaria, Quae proportione respondit illi corporis Animalis facultati, quae Noxia depellit Synod. Dordrect. p. 114. Body, whether Natural, Politic, or Ecclesiastical, there is a power of disburdening itself of that which is unprofitable, or Noxious; for lack of which, the sincere part may be infected: It is my Prayer, that God would put into the heart of our Cyrus, to set up the hedge of discipline, in the Church, and curb the insolent d Magnum est Probrum quod inter fili●s Dei locum habent Porci & Canes. Zanch. T. 2. affronts of such as grumble to let the Children eat their own bread, except they may profane the banquet with their unhallowed lives and Persons. Parliament and Synod,] here is a second ground to answer your grand query, Whether England be Babylon? For a Parliament and Synod are the State and Church Representative. If they be gold and silver, though the commonalty be some of them dross, our fear need to be the jesse Math. 21.42, 43. When the bvilders reject Christ, and great men in office, God doth either overturn them, or the Nation. If we have not forgot our Logic, it tells us, that parts are either principal or less principal, e Quibus ablatis tollitur totum. Principal are the head and heart; if these be sound there is no great peril; less principal as finger, hand, foot, which though taken away the whole still retains its old denomination. The f Tibia Paralysi vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laborans vera quidem est Tibia Twiss. Vind. Gratiae contra Armin. Errat. 8. §. 13. p. 39 in 40. defect therefore that kills is not in integral parts but essential, A man may live though his Arm or Leg be Paralytical, syderated, or mortified with a Gangreen. Q. 8. Whether the saints and Servants of God ought not to declare the Church of England to be indeed no Church of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but a Daughter of Babylon? God forbidden, rather let our Names be blotted out of the Book of Life; then God should thus reject his people; I see your distempered Argument is now at the height, therefore I will expose it to view, and then cut its nerves asunder: the sum of all that hath been spoken or hereafter perhaps shall be spoken, may be reduced to a Prosyllogisme and a Syllogism. The prosyllogisme runs thus, Rome is Babylon, S. John bids us fly from Rome, Ergo from Babylon. The Syllogism is this; An incurable Daughter of Babylon is to be departed from, But England is an incurable Daughter of Babylon, Ergo to be departed from. I deny the Minor, and answer to the Predicate, N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and to the Determination of it: That she is neither a Daughter of Babylon, nor Incurable: Let England be taken here, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the noble part and most principal; not for the degenerate part of the Commonalty. Ob: But you will say, will it not be granted, That she was a Daughter of Babylon in Queen Mary's days. Sol. The relation may be taken away from the Subject, while the subject remains, as though she might be a Daughter of Babylon in Q. Mary's days, a Mavere potest Materiale sublato formali Melanct. Log. Membrum Christi posse esse membrum meretricis nullam in se continet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Twiss. Vind. Grat. p 94. yet she may be a Daughter of Reformation in Q. Elizabeth's days and in ours. That you may see how easy 'tis to play the part of an Opponent, I will frame an Argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of Recrimination. Incurable Authors of Confusion in Church and State, are to be declared b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. P. Q. 15. Babylon, for so the name Imports, according to your own judicious observation of it: But such were, and such may be the c Anabaptistae nuper nati, etiam Turpiter docent conjun gem debere descendere a Conjuge abhorrente a Secta Anabaptistica, & alicubi per seditionem pepulere Legitimos Magistratus. Melanct. Loc. Com. p: 188. in 80. This mav induce the Judicious reader warily to observe that remarkable passage discovered by M. Tickell. Antiq. 4. concerning M. D. Anabaptists, or Catabaptists, if we believe the Common opinion, Ergo, they are to be deserted. I leave you to distinguish betwixt the German and Britain Anabaptists, and Time to verify the Premises. Q. 9 Whether a bare forsaking of the Nationall Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and a verbal declaring against it, is a sufficient witness bearing for Christ? And whether God's People ought not to hold forth a true Baptism and Church Worship? To this I answer, Non sumus Milites sed Piscatores, What we embrace not by our gathering, is, for the present, reputed as a refuse. No other Power is given to the Church, besides the Key of Doctrine and Discipline; such as are unworthy, are they not excluded by these? Where the word of God is Purely taught, the Sacraments Purely administered, a People that Honour God by Public Profession, and dishonouring him not by their Conversations, There is the Church (saith Luther) whether they be few in number or many; And from such, in regard of Christ's spiritual Presence, and Residence, it is dangerous to separate: Trouble not yourself any more with a notional Nationall Church, already answered Q. 3. Zancheus is contented to a Non Inficiamur multa esse vitia in nostris Ecclesiis Avaritiam, superbiam, inhospitalitatem etc. neque Magistratus admodum solliciti sunt ut haec vitia ab Ecclesiis Christi tollantur, sed omnes quae sua sunt Quaerunt. Zanch. T. 2. p. 78. confess, and so the Prophets, what they cannot remedy: There are many vices (saith that good man) in our Churches, Covetousness, Pride, Inhospitality, which is a matter of greatest grief unto us; but above all, the remissness of inferior orbs, in the State fabric, refusing to redress sundry enormities, such are Carding, b Lex sine Executione est Campana sine Pistillo. Buc. Chronolog. Dicing, Drunkenness, Swearing, Sabbath breaking, Acts of Hostility to Religion; while all seek their own, few or none the things of Christ. Thus fare Zancheus. Hold forth a true Baptism.] What is that, Anabaptism? An unscriptural unwholesome Ceremony, Erroneous in regard of the Form and Subject: First of the Form, for sundry are Rebaptised with a threefold demersion, which is Popish, as is related by Sleiden: c Baptizant Eutychiani non in Nomen Trinitatis, sed in Morte Christi solum. Euseb. Ecc. Hist. l. 7. p. 376. Arriani Baptizant in Nomen Genitoris, Geniti, & spirantis, Voce Pater, Natus Corpore Flamen ave, tota Trivitas in Baptismo Christi se vid. praebuit. Til. p. 884. de Bap. others are Rebaptised only in the name of the Lord Jesus, contrary to his sacred Institution, who commandeth to Baptise in the name of the Father, Son, and Holy Ghost: And though you may tell me of some in the Acts that were Baptised only in the name of the Lord Jesus, Acts 19 5. These places are not to be understood of the form of Baptism, but of the End and Scope of it; for the whole Virtue and Efficacy of Baptism, is contained in Christ, because he only doth bestow what Baptism signifieth; It is the nature of some to Innovate, as the Arrians that Baptised In nomen Genitoris, geniti, & spirantis: and the Eutychians, that Baptised not in the name of the Trinity, but into the Death of Christ: By the name of Christ, we may understand his Doctrine, and take the words not exclusively, but inclusively, as though they Baptised in no other name. You suffer little Children to serve the Devil too long, d Ab Apostolis recepit Ecclesia Traditionem Baptizandi parvulos Orig. cap. 6. ad Rom. Quod wiversa tenet Ecclesia, nec a Consiliis Institutum sed semper retentum est non nisi Apostolica authoritate Traditum esse Creditur. Aug. de Bapt. Prav. l. 4. Cont. Donat. we engage them in their Infancy: If Infants have the spirit of God, which is the root of all Graces? If they have been Martyrs for Christ's sake? If he take them up into his Arms, and blesseth them? If he accepts of Hosannas sung by them? If they were heretofore under the same covenant of Grace and Faith with us Rom. 4.11. If you cannot prove when, where, how, they were expunged out of the Covenant, it will be your best way to put them out of the Popish Limbo, and to give them a place in the Kingdom of Heaven. Q. 10. Many zealous Ministers ignorant of the times and seasons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. be not in danger of fight against God, and ought not they to search into the Book of the Revelation? A. There be many times mentioned in Scripture, therefore it had been fit to have distinguished them; there is a Time of Birth, & a Time of Death, Times of War, Eccles 3.1.2. & Times of Peace Times of Ignorance, and Times of Knowledge; that distinction which we are most to regard, is the Times of Law and Gospel Heb. 1.1. The a See my Rev. Father in his Com. on Gen. Old time lasted 4000 years, the New, till the consummation of the World; (so called) because after this there will be no Change in Doctrine or Worship to the World's End: It is a Learned Ignorance, not to pry into those things, which our great b Nescire velle quae Magister maximus nescire nos vult erudita inscitia est. Acts 1.7. Master hath no desire we should yet understand, Acts 1.7. Search the Revelations; yea and all the Scriptures, yea and why not Daniel, of whom c Cum ergo sint afflictissima haec nostra tempora studiose cognoscendus est hic Vates. Sleid. de 4. Sum. Imper. S. 3. p. 678. Sleidan saith, he is studiously to be read and understood, especially because of our afflicted times: But what Points would you have us study? Is it the Saints Carnal Reign with Christ a Thousand years? a Thing that I hear of late, hath much tickled the fancy of sundry of your followers; But when Christ comes, shall he come with a glorified body, or an unglorified? If he come in a glorified body, he is unfit for our company; if with an unglorified, He is like to be Crucified amongst us. But the Heavens must retain him until the restitution of all things. What if this Thousand years be already past? may not Christ be said to reign, when Constantine a Christian Prince reigned? and Satan be said to be bound, when his ten Persecutions were ended? and let lose again, when the Turk and Pope grew great, Anno 1300? Paraeus speaking of this Chapter, tells us, Par. in Rev. c. 20. it is the sum and Recapitulation of all the rest: It is said that the souls of the Saints reigned with Christ, not their bodies; if it be so, our inquisition need to be the less, though it be a doctrine of Separation. Or is it the Rise or Ruin of Antichrist: As for his d Papismus circa Ann. 606 in Nervum erup●t cum Phocas Imperator Bonifacio 3. Romano Primatum Concessit. Rise, it is commonly held to be in the time of Boniface the third, in the reign of the Emperor Phocas the Parricide; others say, a: 755. when as the Pope became not only universal Bishop, but a Temporal Monarch. As for his c Moulin. Accomplished Prophec. pag. 378. I persuade myself (said Luther) The day of Judgement is not far off, it will not be absent full 300 years longer Luth. loc. come. C. 1. de Verbo Dei. By whose account there are not 200 ye● remaining. Ruin, some determine it at the year 1672. others draw it forth longer, till the year 1866. Mr Fox is fully persuaded he shall not reign long, because we have had of late, many signals of his ruin. Aretius' in this Point is worthy to be noted, who tells us, we are under the 6th Vial: when as Euphrates shall be dried up: For as Babylon was took by Cyrus, by diverting of Euphrates to make way for his Army; so now for sundry years together, hath the Pope's Euphrates been dried up, viz. his Trading by Indulgences with many Nations, that a way may be made for the Kings of the East (that is, heavenly minded Princes) to Conquer him. England, saith he, Bohemia, France, are turned from him; What if it should come to pass, that the light of the Gospel should break forth into Italy and Spain? His Highness' great and just preparations against Spain, may through the good hand of Providence, accomplish this Prophecy: Sorry I am, that any that pretends knowledge in the Revelations, should disturb his Highness in so Famous and Religious a work: and had I opportunity I should not fail to animate the Valiant Fleet, with some promises of Success, fetched out of this divine Oracle. Q. 11. Whether the Parish Ministry in their standing and acting as such, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. be not found to take part with Babylon? etc. Is it not to make Idols of them? I refer the Reader to the word Parish, Babylon, confuted before. This Crambe must needs be Tedious to the Reader, as well as the Respondent; you have repeated Babylon, as oft as Homer doth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; above Twenty times before you have absolved your second Page. Ministry in their standing and Acting, Their standing and acting at all, is, I fear, an Eye sore and burden to you: for I am easily persuaded, you abhor them as much in the Predicament of Substance as Situation; It is not the People that make Idols of them, but yourself, and your Party, the 1 Cor: 8.4. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies nothing; and who desires to have that signal function Annihilated and Vilifyed, more than an Anabaptist? The truth is, while you strike desperately at all, you make others tremble to strike at any, be they never so culpable. Peter a misleader, and Barnabas misled.] If such men may misled, and be misled, and not only be Passively seduced, but Active seducers, Why may no Mr P. be in danger of shooting at Rovers? except some of his Disciples Voutch for his Infallibility? An Error that hath been objected unto them by none of the Orthodox. Preferments.] I will not say such a mortified man as yourself aims at them, Gloria potius Contemnenda dicitur, quam contemnitur. Buchol. But I am Sorry that you should harbour this gross opinion, That the choicest of our Ministers oppose Reformation upon Carnal, Sordid, Dunghill Principles; Here if ever, it were necessary to take notice of your boldness, Windel. in Ep. de Eutheranis. and to give you Convitium Resorbendum, but I forbear; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a moral virtue taught us in Ethics, Divinity sure will teach it us much more. Phil. 4.11. Q. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether the greater number of People in the Parish Assembly are not in danger of Eternal Domnation, through their high Presumption they are in Christ and Regenerate in Baptism? A. If they be, for the most part, they may thank themselves; either they have better Teachers, or may have, But that God in Judgement doth sometimes make them like People like Priest. We tie not Regeneration to the time of Baptism, it may be as well before and after, as in eodem Articulo, Perk. in Gal. p. 204. Sigillum foederis non facit foederatum sed declarat. Windel. Th. p. 376. yet there is an Analogy between them, Titus 3.5. See the Confession of our Faith by the R. Assembly, The Efficacy of Baptism is not tied to that moment of time wherein it is Administered; It admits into the Church, but makes not Members: It Confers not the first grace, but confirms it: The seal of the Covenant makes not a Covenanter, but declares him saith Windelinus. If Pharisaical Spirits, and Moral honest men, will think there is more in the outward Seal, than there is: If being ignorant of God's righteousness, they Labour to establish their own Righteousness, Rom. 10.3. I suppose Baptism is not the cause: For if Circumcision may become Uncircumcision, Rom. 2.5. Then also Baptism may become no Baptism, and hereupon they may be reputed no better of, then for Heathens and Publicans. Q. 13. Would it not be a Praiseworthy deed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to declare the Sin of their Predecessors, in declaring the People to be borne again in Baptism? and should they not inform the Godly they are in no visible orderly Church state? and should they not give a Plain denial to administer any Ordinance of Christ to the common multitude? A. There is very little in this Querie to be dissented from, I wish promiscuous Administration of Ordinances as well of Baptism as the Lords Supper were repent of, and that by an Edict of State? But I would know, what you intent by supposed Christen, in the Close of the Query. If you oppose that Ordinance as supposititious, I shall God willing discuss that point with you at farther leisure. Shall God make Inquisition for blood of Bodies and not souls?] Yea verily, and as for all Antichristian Ministers, and Prostitutors of God's Ordinances to a profane Rabble, I wish (in Mr latimer's phrase) the State would make Quondams of them: I believe the a Henricus septimus Imperator Germaniae venenata Hostia infectus, dixit Monache Domine, etc. Func. Chr. Emperor Henry the 7th was not the first nor the last, that was Poisoned by the Sacrament: The Lord Pardon this Crying sin to England, and let the Godly Reader say AMEN. Q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 14. Justifying the sprinkling of ungodly profane and popish children; and though they refuse to sprinkle them themselves yet strengthen the hands of them that do. A. We justify it not any more than Civilians do justify Clandestine marriages; fieri non debuit, factum valuit. But this Answer doth not satisfy you, for (say you) this may defend any act of will worship, as well as that; but you cannot make baptism to be will worship, seeing there is a command for it; I suppose the ground of this answer was taken upon this account, that Baptism in no case was to be Reiterated, which (with submission to better Judgements) I do not altogether allow. For it was enacted in the Council of a Placuit de Infantibus quoties non inveniuntur Certissini Testes absque ullo scrupulo Rebaptizandos Concil. 5. & River. de Bapt. §. 55. Carthage, that if any Children doubted of the certainty of their Baptism, when they came to age they might be baptised; And Leo saith, that cannot be counted an iteration which is not known to be done before. This one thing I desire my reverend brothers to take notice of, that the sprinkling of profane men's Children promiscuously may prove justly scandalous: Amesius in his cases of conscience tells us, that that b Incuria illa ideirco. neutiquam potest excusari, qua promiscue & sine discrimimine admittantur ad baptismum quicunque & a quibuscunque offexuntur. Amesc. c. c. l. 4. c. 28. carelessness whereby all are admitted to baptism, hand over head, whosoever, whensoever, and presented by whomsoever, cannot be excused: and Calvin also in his Epistle to c Lib. Ep. Calv. p. 112. Knox, tells us, that nothing is more preposterous, then to offer to insert such into Christ's body, whom we cannot hope will ever be his Disciples. Strengthen the hands of them that do] I do suppose here is some reflection cast upon your Antagonist: But whose hands hath he strengthened? Nay hath he not weakened the hands of M. R. and M. H and prosecuted them upon his own charge, and brought up some of his own members, for witnesses against their promiscuous deal, when not one of your party did afford us the least assistance or encouragement; If there be any man that acts contrary to any Law or Act, now in being, oppose him and spare not; The times are strict enough, and you want not some favourers of yours, to be their judges. I never heard or knew of any Popish children baptised amongst us, and yet the parish is populous, and of a great extent: nay I retort, were they Popish Children they would not be baptised; & though you and I could wish that pure ordinances might never be polluted; yet there is no mortal man can choose but now and then an Hypocrite will taste of them: I refer you to Apollonius, d Soboles ex sanctis & piis Atavis progenita (quamvis Apostatae fuerunt Avi & Parents) ad ecclesiae corpus pertinent. Cal. Spanhemius, Rivet, Calvin, to try whether the immediate unrighteousness of the parent be sufficient to dispossess the Child of his right to the ordinance, seeing in the Covenant of grace the Son shall not bear the iniquity of the Father, nor can the unrighteousness of man make the covenant of God of none effect Rom 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Q. 15. Likeness of the Jewish national Church Babylon, old Romish State and painted jezebel. Sir, was there ever any congregation in the world, that was not mixed? If you will not preach but to an unmixed Congregation, you must with Acesius, get a ladder and climb up to Heaven alone. Hypocrites make no confusion, you cannot discern all Tares from Wheat, many times they excel others, and as a Comet may make a greater Blazing then a fixed star. Painted jezebel,] If England had any Romish paint or old varnish, the heat of God's fiery trial and his angry breath hath dissipated it; her face at present is rather furrowed and rough cast with adversity, then levigated & garish by prosperity. Alas! (like Zion) her tears for the late desolations, are scarce wiped off her cheeks, and can any man think she can have an itch to painting, and superstition. M R. tells us, his Highness is Jehu, if then the Church State be jezebel he will speedily overthrow it: nay you yourself seem to tell us such a thing in your Epistle, your words are these; She hath painted her face with more art than jezebel, or else some have less zeal than Jehu, who having no great power on his side etc. They are Jehu and they are not, they have his vices but not his virtues, no not Vmbram virtutis: this similitude will never run currant, for it hath but one foot instead of four; you may do well to think more candidly of his a Qui summum principent cui debetur obsequium dedecore affieit Dei majestati cujus est imago vivens ac spirans, contumeliam infert. Bodin de Rep. l. 1. c. 10. p. 192. Spuit in se qui spuit in Olympum. Scalig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Judas 8. Highness and of the Church of England, and to charge others to be afraid to speak evil of dignities: But I shall have more opportunity to defend them, in the next ensuing Queries. Q. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether the mystery of iniquity did not work mainly to bring the Saints back to Moses killing Doctrine, his rudiments and shadows? and whether the Apostle did not bend himself against the way of confounding the grace of God with man's works, and Moses old Law with Christ's New Testament Ordinances? A. What do you mean by Moses Laws? is it the Moral Judicial or Ceremonial Law that you are offended with? till you speak out, I will take you in the best sense, and be so charitable as not to think you an Antinomist; Is there any man amongst us that stands up for ceremonies? or is there any against all Ceremonies? for without them it is impossible that the ordinances should be administered. Take this rule from Godly Greenham; a man whose counsel the Brownists afore time were forced to take; whatsoever separates man from God, or one man from another, that is an abrogated ceremony: But on the contrary, whatsoever joins man to God, or man to man, that's in force. If any be ceremonious in the former sense, Sir 'tis you, and your pretended Church, ' which for her ambition and fingularitie may come near to Babylon, for if a man have not a new mark in his forehead, he must not pray nor receive with you, though he may give as fair marks and evidences for Heaven as any of your Tribe, yea and fare excel them; the Apostle tells us Tit. 1.11. That a minister must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not selfe willed, inflexible, contumacious, had you hearkened to some overtures or peace, made by some special friends to you and me, you had not prostituted your reputation a sacrifice to public fame, nor extorted a line of contradiction from me. Q. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether the mystery of iniquity be not promoted and upheld by Humane and Serpentine wisdom with worldly power and policy, exalting the creature above the Creator? A. There is a mystery in this Query, whether it be a mystery of iniquity I know not: sure you desire with the Saepia to lie hid under your own ink, are you against all wisdom, or against all serpentine wisdom? Serpentine wisdom is commended by Christ to his Disciples; would you not have us wise enough to descry what designs are a brewing? Perhaps by worldly power, you may mean the head of the state; and if so, it is Serpentine wisdom indeed for all men to labour to defend a Public Head; as for natural parts, we honour them as God's gifts, yet we will not Idolise them: parts without grace, is like a Jewel in a swine's snout. Q. 18. God hath laid by many Instruments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he will choose most unlikely instruments in men's account, even the younger Brothers, as David among the Sons of Jesse, wheether there are not many good men like to be deceived, who look as Samuel did on Eliab; or some prudent men to be the only prime instruments for God's work, which will not be done by power or might. A. Sir, in this you deal (me thinks) rather like a Statesman, than a Minister: I wish you to remember Funcius his a Disce meo exemplo mandato munere fungi, & fuge seu pestem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Motto: to open this we must have recourse to the 1 Sam. 16.6. and it came to Pass when they were come, that he looked on Eliab, and said, surely the Lords anointed is before him: I will not say pointblank who is Eliab and who is David in your account: But I beseech you submit to those in Authority, lest you bring this Nation to a Babylon of confusion indeed. The Greeks have a Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to disturb a bad stone well placed, for fear of demolishing the whole fabric; how much less a good stone, a Corner stone; that seeks not to oppress but to cherish Godliness in the highest sphere. Q. 19 Whether the Faith and Prayers of God's people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. were not as the Chariot wheels to the great work of God in this Nation? and whether by leaning to man's Power and Policy, they be not turned aside to crooked ways. A. Except some of your Church pray more, I shall not account them Saints; Let them deal more in Piety, less in Policy, or else they will not deserve the name: Let us leave saith a Sua sibi habeant regna! Reges, suas Divites Divitias, suam prudentiam prudentes & relinquant nobis stultitiam nostram etc. Lactantius, to Governors their Government, to Rich men their Riches, to Wise men their Wisdom; so we keep close to Christ, it will be well with us in the meanest condition. Q. 20. Whether the continuance of divers Godly men in Babylon, be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not an occasion etc. It is well you acknowledge some Godly men to be amongst us: no marvel if you are mistaken in your account, when Elijah was in his: God (no doubt) hath many Thousands in England: Every knee that hath not bowed to Baal, every mouth that hath not kissed him. Fly out.] Privation presupposeth a habit; would you have those fly out that are not in? Q. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether the Antichristian Ministry in the Nation, which derive their Church state from Rome, are not found committing fornication with the Kings of the Earth? A. Christ signifies anointed: Those that would pull down Magistracy and Ministry are Antichrists, because they oppose the Lords Anointed, not with a Material, but with a Spiritual Unction. I seldom find any persons murmuring against Aaron, but they murmur against Moses also. Give me leave to quote here a Passage of Buxtorfes' Epistle before his Hebrew a Substraxit Judaeis immorigeris Pastotes Prophetas animarum: sustulit Reges Tutores Corporum, & conservatores Tran villitatis publicae, jude res ipsorum Caeperunt magis magisque pessum Ire, Religio Concidere, Sectae irrumpere. Tunc nulla pax domi, sed Horribilis Vastatio. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lexicon. When the People of Israel (saith he) were refractory and Perfidious, God resolved to cast them off, and to engraff the Gentiles: He than takes from the disobedient Jew's the Prophets, who were the Pastors of their Souls, and Kings the Protectors of their Commonwealth, and conservators of public Tranquillity; After that, all things were worse with them: Religion fell, and Sects and Schisms broke in upon them; there was no peace at Home, but horrible Confusions. etc. Q. 22. Many found wilful Apostates. A. Apostasy is a Retrograde motion from Religion; it is either Totall or Partial, of Malice with Julian, or of Infirmity: who these be, I leave to you to determine: I think many Anabaptists persecute that light, which first they professed, and oppose that Ministry, that brought them to a state of Grace (if they have any) more than the graceless Commonalty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Queen 23. In Babylon was found all the Blood of Saints. A. I am sure, if Anabaptists be Saints, there is not a drop of their blood yet spilt amongst us, there is as yet no violent Persecution (thanks to the Powers above.) Austin tells us of Three sorts of Persecutions, that shall befall the Church; the first Violent, the second Fraudulent, the third both Violent and Fraudulent: Men will sow the Lion's skin and the Fox's tail together, to act their Part against Christ and his cause; But then the Ministers of Christ shall (as Luther saith) be either in Heaven or under Heaven: In which place I would willingly leave you, and sublimate your thoughts, as Christ did the Sons of Zebedee, from puzzling themselves about a Temporal Kingdom. Thus Sir, as multiplicity of business would allow me, (besides personal infirmities) I have endeavoured to give satisfaction to your Queries: If hence either you or others may be admonished, I am sufficiently rewarded; True friendship saith a Vera amicitia monet & monetur; Cujus Aures Clausae sunt Veritati ejus desperanda salus. Cicero. Cicero doth admonish and is admonished: If we will be the Sons of Truth, we must consider what it speaketh, and trample upon our own credit, yea and other men's too, if either be any way an impediment unto it. Had I not feared the Insolency of some of your own party, and the Proximity of the danger to some of my own flock, I should not have put forth this defensive Armour: And as for the end I proposed to myself in entering the Lists of Controversy with you, I solemnly Profess I never aimed at Victory, but the Truth; and rather at the Conversion of your Person, than the Subversion of your Queries. ΤΕΛΟΣ. Anti Queries proposed to the Author of the Queries. Q. 1. WHether you do not revive old Heresies, specially those of the Donatists, in several branches which they held? 1. That the Church was only in a corner of the Nation. 2. That it was fit to Rebaptize such as were orthodoxly Baptised. 3. That they had a Church without spot or blemish. 4. That the efficacy of the Sacrament depends upon the Minister. 5. That the Magistrate hath no authority in matter of Religion. 6. That all other Assemblies were profane, except their own. Q. 2. Whether you are not one of the least of those that follow the Lamb, not in your feigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in regard of your bitter expressions against the Church of God, calling it Antichristian, Babylon, Jezabell, etc. whereby you have made your Arrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.16.? Q. 3. Whether you have not pleased the Papist, in this book, as much as displeased the Orthodox? and so made sad the heart of the righteous, whom God hath not made sad; and strengthened the hand of the wicked, that they should not turn from their wickedness? Q. 4. Whether M. Lat mer, in his fourth Sermon, did know what an Heretic was, when he calls the Anabaptist by that name, as such that oppose verity, as well as unity? And whether also the Martyr Philpot did well to say (in the Book of Martyrs) that the Anabaptists were a sort of men stirred up to hinder the reformation of the Gospel? And if so, whether God will not remove every pricking Briar, as well as every grieving thorn, from the house of Israel? Q. 5. Whether had the Anabaptists enjoyed the same liberty in the King's time as they do now, it would not have been looked upon as an unspeakable favour? Q. 6. Whether Auxentius, one of the Arrian Sect, were not the first that opposed Poedobaptisme? And whether Agrippine of Carthage, were the first of mortals that brought in rebaptisation? Q. 7. Whether it becomes Anabaptists to pull down public places of worship, and to disturb a Godly Ministry, and so to draw upon themselves the guilt of other men's sins? Q. 8. Whether disputation be a convenient way to determine differences of this nature, Except authorized and managed by the public Magistrate? For (faith Luther) Heresy is the scourage of divine wrath: as a carnal sword in their coasts was the plague of a carnal people, so is the Spiritual sword amongst Christians: therefore it is not to be overcome (saith he) by wit and learning, but by prayer and fasting. Q. 9 Whether Christ did ever authorise any to Baptise but a Minister, or one extraordinarily qualifyed? And whether you concur not with the Papists in suffering others to Baptise? Q. 10. What shall become of Infants under the New Testament, seeing according to your tenets, they neither believe nor are to be Baptised? Mark. 16.16. Q. 11. Whether you hold it unfit, that such pious Ministers as preach the Gospel, should live of the Gospel? Q. 12. Whether it be lawful for a Pastor to be circumforaneous? And to take care of several Churches at a remote distance, except he can show Apostolical institution? And whether this doth not justify the Popish and Prelatical Clergy, in their large Commenda's of one man to plurality of Benefices? Q. 13. Whether Davenants question (mutatis mutandis) An jesuit: pontificii possunt esse boni subditi? may not as pertinently be demanded, concerning some others of your party, that are of the same bitter, subtle, and implacable spirit? Q. 15. Whether those that seem to desire the coming in of the Jews, do not only err in Politics, but also in Piety? The ears of some men being more open to novelty then truth: and the spirit of men more prone (in this present juncture of time) to sedition then subjection. Q. 15. Whether Saint Austin were not a man of incomparable meekness, & of a Lamblike spirit indeed, who did often intercede with the Magistrates, in behalf of the Donatists, though bitter Enemies to him and the truth? Q. 16. Whether those men that talk so much against Babylon, would not do well to fight against it? I mean Babylon mystical, not fantastical: and whether it be not madness for us that have so many enemies abroad, to spend our time in darting one against another at home? The words of Lucan are not impertinent to unfold our case Cumque superba foret Babylon spolianda trophies Bella geri placuit nullos habitura triumphos. FINIS. Reader, take notice that in p. 9 l. 27, 28. The heart of Cyrus etc. are M. P's words. l. 30. for Rhetoric, read Rhetorius.