not make him ere the fitter to baptize and Ananias baptized Paul who is stiled but a certain disciple and the rest of the disciples that together with Philip were scattered abroad by the persecution that arose about Steven went every where even as far as Antioch preaching the Lord Jesus and turned many unto the Lord Act. 11. 19. to the end and baptized them surely as Philip did for that businesse was the foundation of the famous Church at Antioch before any such great administrators as Apostles came neer them for though Barnabas who together with Paul was sent forth afterward from that Church with prayer and laying on of hands from which time they both were visibly and in foro Ecclesiae Apostles and were so called and not before Act. 13. 3-14 14. was sent to confirm and comfort them and exhorted them to continue in that faith which they were baptized into before yet he was but in the capacity of a teaching disciple only yet and not an Apostle nor do I believe that Peter baptized them with his own hands Acts 10. but by some of them that came with him from Ioppa only he bid it should be done as that which no body could forbid and commanded them to be baptized in the name of the Lord but by whom t was done we know not The father sent Christ to baptize i. e. to give order for the baptizing of the disciples he should make or else he could not be truly said both to baptize and yet also to speak and do no more then the Father that sent him gave command for as he is Ioh. 3. 22. 4 1. 12. 49. 40. and yet in another sense it may be said Christ was not sent to baptize i. e. personally to dispense the ordinance it self for if he had been sent to baptize with his own hands he had not fulfilled his message for howbeit it s said he baptized more then Iohn yet he himself dipenst baptism to none with his own hands Iohn 4. 1. 2. but by the hands of his disciples When therefore Paul saies he was not sent to baptize he means not that baptism was none of those things he had in commission to meddle with for had it been so he had meddled beyond his commission in baptizing those few he did baptize with his own hands which were absurd to think but that he had not such a positive command to dispense it after he had preacht the Gospel to conversion so himself but that others even inferior persons might baptize the disciples of his converting as well as himself he means not that baptism was no part of his message which he received in charge from God to deliver and declare among men as his will for he saies God sent him to preach it not to baptize but to preach the Gospel saith he and what was that but the Gospel of repentance and baptism the baptism of faith and repentance for remission of sins among the nations but that there was no necessity that himself should administer it when it might be done by others not that t was not needful to be done but that t was needlesse he personally should dispense it so it might be done by another Neither doth Paul make that the ground of his giving of thanks to God that no more but Crispus and Gaius and the houshold of Stephanus c. were baptized for then he had thankt God that the Corinthians had most of them neglected their duty in that point of baptism which its evident he preacht among them as well as faith or else sure none of them at all would have submitted Act. 18. 8. but that he himself had with his own hands baptized but some of them least perceiving what a foolish dotage on his person was in the hearts of many of them any of them at least his party for some doted too much on Paul some on Apollos some on Cephas i. e. Peter should either think the better of their baptism as long as they lived because he dispenst it or else think the worse of him for it i. e. that he had baptized in his own name this is the clear sense in which Paul speaks and not the other 1 Cor. 1. 14. 15. 16. 17. viz. that no more then such and such were baptized by his hands not that no more then such and such of them for they were all baptized by one or other were baptized at all for that many more then those he there names as baptized by him were baptized by one or other for all Crispus's house and many more of the Corinthians besides Crispus's his own person whom onely with Gaius and Stephanus his house he here names believed and were baptized as well as he and they is evident Act. 18. 8. yea verily and elsewhere that all the Corinthians were baptized for 1 Cor. 1. 13. Paul speaking to the whole Church of Corinth none excluded saith thus were ye i. e. ye O Corinthians that were all baptized baptized in the name of Paul and 1 Cor. 12. 13. speaking to and of the whole Church again together with himself he saies we are all baptized into one body and have been all made i. e. in the supper to drink into one spirit all the body of them therefore were baptized Ranterist It appears that some of the believing Romans who were beloved of God and called to be Saints Rom. 1. 11. and who had from their hearts obeyed the form of doctrine delivered unto them Rom. 6. 3. were neverthelesse unbaptized as many of us as have been baptized into Christ c. which words plainly intimate that some of them were not baptized see Ioh. 1. 12 to as many as came to him gave he power these words plainly intimate that some of these did not receive Christ as appeareth by the words immediately foregoing it s also evident that some of the Church of the Galatians were not baptized for the same expression is used concerning them Gal. 3. 27. from which two instances it is apparent that baptism is neither necessary to make a Saint or to render him capable of Church-fellowship Baptist. As many as is a phrase that where it s used doth not alwayes nay doth never of it self necessarily expresse and imply not all or but some onely of the things or persons spoken of in the words that border about it but as it may happen pro re substrata according to the nature of the matter in hand and according as the sense thereof is manifest by the foregoing and following sentences expressing or implying it so that sometimes you shall find it signifying but some onely or a part exclusively of others or the rest of the body spoken to or spoken of thereabout and sometimes no lesse then the whole of it neither is it apparent whether a or but some onely is the sense of this term as many as where ere t is used but as t is made appear by the context or some circumstances in it
at any that any persons should be spared or but so much as favoured in any measure in such a case for their religions sake though it be the tâ—…e one and they of never so high account and eminent standing in it For howbeit the men who are commonly but not properly called Clergy but specially the Clergy immediately under the Popes supremacy were priviledged so far as to stand exempted from the reach of the civill law and to save themselves the trouble of being hanged when they had deserved it as much as other men by a businesse called the benefit of the Clergy i. e. the immunity of the Clergy from the civil law some relikes of which benefit the Clergy once had and still hath in some places seem to me to remain in our civil Courts wherein we see in some capital crimes the malefactour si legat ut Clericus if he can but read like a Clerk or Clergy man he escapes execution when else he should have died without remedy which favour is also called the benefit of the Clergy yet we desire that no manner of men may have exemption from the course of civil Justice yea if we whom they call Anabaptists do any thing at any time wordly of death by the civil law rightly regulated we refuse not to die but as we desire that others should so are we willing our selves in civil matters to stand at Caesars i. e. the civil Magistrates judgement seat where we ought to be judged in such cases and thus did Paul when accused by the Priests as a Pestilent fellow and a mover of sedition meerly for preaching the Gospel To the Jews saith he have I done no wrong nor yet against Caesar have I offended c. therfore no man may deliver me to them I appeal unto Caesar Act. 24. 5. 12. 13 14. 20. 25 8. 11. where we see that in case of civil injury charged upon him as committed by him he appeals to Câ—…sar to judge though Cesar was a heathen and he a Christian and not of Cesars Religion which he had been a mad man in doing had the question been simply about the right Religion yea when any question a aroâ—…e in the Church about Religion as in the point of circumcision Act. 15. the Apostles Elders and brethren considered of it among themselves consulting the mind of the spirit in the word and had they not agreed it they would not have referred it nor had any not conformed to their determination in that point would they have complained of them to Câ—…sar and as Paul would not stand at Cesars judgement seat in Religious as he desired to do in civil so Cesars Deputies would not meddle at all as Magistrates in Religious cases for when the Jews set Paul before the judgement seat of Gallio deputy of Aâ—…haia and complained saying This fellow perswadeth men to worship God contrary to the law Gallio said if it were a matter of wrong or wicked lowdnesse O ye Iews reason would that I should bear with you but if it be a question of words and names of your law look ye to it for I will be a judâ—…e of no such matters and he drave them from the judgement seat as who should say we are set to keep civil peace and right among you but not at all to determine you in your worships Oh therfore that the Magistracy would consider it that they are set not to force men to submit all to one worship nor yet sorcibly to suppresse either Heresie or truth but to prevent tumultuoulness about either If Demetrius and the craftsmen of like occupation who make shrines for Diana have a matter of wrong against any let the civill law be open and let them plead each other there but if the enquiry be concerning other matters as namely setting at nought their craft prophaning the Temples of their Goddesse and destroying their false worships by plain preaching of truth what 's Heredox what Orthodox in worship c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let that be determined in a lawfull Assembly i. e. as the word is in the Greek insome lawful Church congregation or select meeting for that purpose Last of all though the Lord prohibit the standing of Idolators c. in the Church 2 Cor. 6. Rev. 2. yet he himself who could presently root them out if t were his mind permits not onely true but also falseworshippers Hereticks c. to have a being in the world and therefore me thinks Gods Vicegerent should not be against it It is according to the will of God himself permitting not approving them that heresies do arise but its according to his good will approving and in his word appointing that they shall stand in the world when risen further then they can be annihilated by the word And as the Scripture shewes how far he himself tolerates them so the Divines themselves as shy as they are of having them tollerated do Give these good Reasons of Gods suffering of Hereticks 1 For the discovering of the sound that Gold and Silver may be known from hay and stubvle that by the Devills sitting of us the good corn may be discerned from chaâ—… it is the Apostles Reason 1 Cor. 11. 19. that they which are approved may be known for who they are that with the weapons of the Churches warfare are valiant for the truth indurers of hardship as good Souldiers of Christ c. would not appear if there were no Hereticks False worshippers Antichristians Truth treaders c. to try them true love to Christs truth can never be seen if never tryed nor tryed if truth never opposed hated hunted and that to death too sometimes by the fierce wrath and cruel malice of its enemies 2. That truth may be discussed and fetcht out as fire from the concussions of flint and steel Truth had not been fetcht half so far out of the dark nor from under that Popish Smoother of traditions at this time as it is had not the C C Clergy so hotly hunted it and so fiercely clasht against all that came out to clear it If there had not been an Hereticall C C Clergy crying out Heresie against all truth the world had never heard so much of it in these latter daies as now it hath and I verily perswade my self that as the day breakes and the shadowes fly away the way of truth in the hearts of the Just and in the eyes of the of the world by how much the CCClergy calls Heresie upon it shall shine more and more still to the perfect day if Luther and Calvin had not been and that so fiercely slung at by Popish Priests because they preached against indulgencies and selling pardons for money and against the Lordlines of the Popish Hirrachy they had not heard so much against them but that they might have sold more pardons then they have done since and the 2 latter litters of Spiritual lords that qua CCClergy came out of the
some truth in times of Ignorance the lâ—…ght was though not so totally and terribly as to the rest of the world much ecclipsed ore now it is and that promised manifestative presence of Christ not a little interdicted and communion with him interrupted by the interposition of that smoak which comming out of the bottomless pit clouded the suâ—… and thickned the aire and as Christ himself foretold also it should be Iohn 14. 30. by the intervening of the Prince of the darkness of this world who was to have his time wherein to darken all things and had it too so that by his delusive wiles the whole world was won to be once an Arrian and after that an Antichristian worshipping the Dragon and the Beast wondering and erring all together into one Catholique Church-body called Christendome and by common consent bearing the whore or false Ministery called Clergy warring at her will against the Saints and though not finally for so the gates of hell cannot yet â—…or a long time prevailing against them that dwell in heaven Rev. 13. 4 5 6 7. In all which time nevertheless as I said before some truths were revealed to some and so much to such as then sought to Christ and not to men as may well serve to verify Christs words and justify all the promises of his presence with his people as to the true purport of them as yea and Amen Babist But where was your Church then all this while till these latter times Baptist. Where it was to be according to the word of prophecy Rev. 11. 1. viz. troden underfoot for 1260 years by the nominall Christians or Gentiles coming by the lump into the outer Court i. e. into a bare name and feigned form of Christianity after the time of Constantine at the compulsive call of the Clergy since when though there have been an number of Saints in sackcloth that have seen much light from Christ and suffered for it yet I am so far from undertaking to prove there was that I am rather of the mind there was not nor was to be if the word be true any truly collected truly constituted visible Churches at all in right outward form and order standing upon that true foundation i.e. the principles of the Doctrine of Christ and the primitive prophets and Apostles for many ages upwards even from the Clergies carrying the Church captive into Babylon unto these daies wherein the foundation Heb. 6. 1. 2. with Eph. 2. 20. 21. 22. which hath been razed is laid again and the measuring line gone forth upon the Temple is in the hands of the true Zerubbabel Christ Iesus who shall also finish it not by Army nor by strength but by my spirit saith the Lord of Hosts If this answer be not satisfactory that our Churches are true ones unless I can prove a lineal succession of them from the Apostles times to these let me see what lineal succession is of your Churches from the Apostles daies if I ask you Praelatick Priests as the Masse Priests do where was your Church before Luther and you Presbyterians where was your Church before Calvin in both whose daies you cannot deny but that of those that denyed infant-baptism there were abundance must you not needs see both your Churches swallowed up in the Sea of Rome and for ages and generations together making one with that were not the two little heads of the Roman Eagle spoken of 2 Esdras 11. 12. which are the two smaller kingdomes of the Clergy i. e. Prelacy and Presbytery making one head with the great one i. e. the Popedome till of late they separated from him First sure I am you may labour till you are weary and look till your eyes fail before you find a series of visible protestant Churches before Luther and as universal as you Protestant priesthood do proclaim your selves and your Church to have been yet I tell you t will puzzle you to derive your pedigree from the Apostles if the Pope put you to prove it by induction and ennumeration of Churches succeeding without interruption unless you will own him to be your father as to your Clericall function you are fain to do Whereupon in the book stiled Luthers predecessors or an answer to the question of the Papists viz. Where was your Church before Luther p. 3. 4. I find it ingenuously acknowledged by the nameless Author thereof in his undertaking to answer that question That if the Papistry the Protestant to assign any visible constituted Church which might have been known by the distinction and succession of Bishops Elders Deacons c. the task is unequal and that records of such a thing are wanting insomuch that he puts it off in replying to the Papists thus That they cannot prove that the Church must alwaies be in such manner visible that in Elias time there were 7000 unknown to him much more to Ahab that in Christs passion some papists say the Church was in Mary the Church being like the Moon allwaies lasting yet not alwaies in the full And then in resolution to the quaere it self alledges not any one protestant Church at all but onely here and there a Protestant professor as Wickliff and such mostly as were after him inlightned by his Doctrine and did suffer for giving testimony thereto so the â—…esuitish question is thus answered I find it also thereupon the â—…le that in a conference which was once held upon the same question by Dr. White and Dr. Featley against two others viz. Fisher and Sweet Dr. Featley chose rather to prove a continual succession of protestants by the truth of their doctrine then the truth of the Protestant Churches and doctrine by a perpetuity of succession and so doth that Author himself who ever it was that wrote the answer to that papistical question as well aware that protestant Churches cannot prove themselves true by succession p. 1. 2. What saith he if we could not prove that the English Church was before Luther Must it needs follow that the doctrine we hold is untrue or shall the doctrine of Rome be ever the truer because of Antiquitie only No certainly And why not because the Church must be proved and allowed by the doctrine and not the Doctrine authorized by the Church which the Papists a people wise in their generation well knowing have overturned the course of Nature and will have the Scripture and all doctrine to hang upon the determination of the Church hoping that if once they have amazed any one with the name of the Church and driven him from title and interest in the Church before Luthers time they shall easily call in question the whole frame of the doctrine of the reformed Churches So that we see the Protestants are faln to fence off the papists arguments from universality Antiquity perpetuity in which Rome outstrips the reformed Churches with pleading only the verity of their doctrine and its being persecuted in some few professors of it before Luther Yea verily
and ride back at least a little way toward Rome or do you hold as some Presbyters do your ordination O Independents from the Magistrate if so he was ordained a minister of God in other cases but neither per se nor per alios to ordain and authorize Ministers for Christ Churches yet me thinks I sent you comming somewhat neer that when you propose onely that such shall be declâ—…red right constituted Churches whose Pastor shall be approved by the committee to be able godly and Orthodox which Independeht proposition I hardly know what to make of it is so odd what Sirs does the denomination of a right constituted Church depend upon the Pastors being approved to be able godly and Orthodox a right constituted Church is that which is built upon the foundation or principles of the word of Christ and the Apostles Heb. 6. 1 2. Ephes. 2. some of which you Independents yet want but go on in your light for me till you see it darknesse I can speak but obiter to you here yet know that if you settle not upon all the foundation even your Church will be a come down castle too ere long a right constituted church is that which hath right matter viz. baptized professors â—…right â—…cim i. e. free fellowship of such togetâ—…er in one body in breaking of bread and prayers whether they have yet a Pastor over them yea or no for the churches were rightly constituted first and had elders after ordained among them as they were found gifted yet with you the church that hath no Pastor and he not approved Orthodox is yet not to be declared a right constituted church what if the Pastor prove Heterodox does the church looâ—…e its true constitution or I would I knew what you mean by constitution for perhaps I do noâ—… and why do you talk in singulari so much of the Pastor and Pastor of a Church as if you were of the miâ—…d that a church might have no more Pastors and Overseers over it but one whereas tâ—…s most evident that there may be more Elders Pastors Overseers these are all one 1 Pet. 5. 1. in one Church and that not without need neither when that one flock or congregation grows numerous for then they oft grow out of the observation too much of one eye see Act. 20. Paul sent for the Elders of the Church of Ephesus whether any Church ever had but one Pastor or Overseer in it or no if any at all I know not but I am sure the use was to ordain more then oâ—…e to one Church Act. 14. 23. Tit. 1. 5. but one cannot Lord it so well if others be i th traces with him but however why must all this business of declaring which be right constituted Churches Orthodox Pastors which not hang upon the Committees approving or not approving of the Pastors what if the Committee should chance to be Heterodox it self or the Major part of it or the Major part sitting at that time when this Pastor comes for approbation what shall a true constituted Church lose or keep her name of a true constituted Church at a venture upon the vote of a Committee and what need at all that the Committees be so cumbered with the care of such affairs and what vanity to venture the determination of which be true Churches of Christ which the Scripture declares plain enough whether the Committee see it yea or no upon the verdit of a Committee to whom other affairs are most properly committed let all the Churches come before the Committee and all people declare their ways and their God and he whom the Committee saies is God let him be God and not the rest will you have it sâ—… if you will I will not take truth upon trust from the vote of any Committee man under the Sun and if you would not have it so you were better never trouble Committees with such matters at all then not commit them finally to them so as to agree to act at a venture as they determine in matters meerly of Religion and that the true Churches of Christ who know no King but Jesus in church and conscience will never do but prove themselves to be true constituted churches of Christ and preach the Gospell too as it is in Iesus where ere they 〈◊〉 people ignorant of it whether they will hear or forbear though all the Com mittees yea and all the Kings and Popes and Priests and People in the world should declarâ—… against them Beloved Friends me thinks you look too like a national Ministry to be of the right stamp yet I had hoped Independents would never have turned State Ministers and have lookt so much after State honour State help State approbaâ—… State preferment State Maintenance for ministering to either their Churches or to the purblind nation as I see they do but Sirs if you be true constituted Churches of Christ indeed I do not say you are nor is it my businâ—…sse here to prove you are not though you are not till you own his baptism but if you be as you imagine you are know that Christ hath set in his Church Aâ—…stles or Messengers to be sent forth not by the State but by the Church it 〈◊〉 â—…o preach his Gospel to the world at the Churches and not the worlds charges and 〈◊〉 preach the Gospel to the Parishes without pilling the poor parish people â—…king way for the Gospâ—…l and the truth by force and law whether they be free to have it to buy and receive it on such terms as you tender it on yea or no therefore send forth and maintain your messengers among your selves you are rich enough and let them preach the Gospel to them gather Churches but alas now I think out how can they preach the Gospel by the halves and gather true constituted Churches that yet own not as ye O Independents yet do not all the principles of the oracles of God nor all the first doctrines of Christ as that of baptismâ—… laying on of hands upon which together with the rest the true visible Church stands as on her foundation and are yet not onely unbaptized but unwilling to be baptized or to baptize with any other baptism then that Rantism that ran down hither through Rome You propound that when any of the Pastors of right constituted Churches dye or leave them to take up some other imployment they choose and present another Pastor within six moneths and may have one settled among them within 12 moneths by approbation from the said Committe or to dissolve or disperse themselves into other Churches Good Sirs what mean you by this shall the Parliament and their Committees never have their liberty to attend onely and perfectly the true liberties of the subject nor be at quiet from this wearisome work of approving and setling of ministers that are men mostly so unsetled in their minds that they 'l never if they have such liberty to leave as you