nor keep the doctrine of the heavenly master Now let them go and cry that we be Hereticks that have departed from their Church sith there hath been no cause of our estranging from them but this one that they can in no wise abide the pure professing of the truth but I tell not how they have driven us out with cursings and cruel execrations Which very self-doing doth abundantly enough acquit us unlesse they will also condemn the Apostles for Schismaticks with whom we have all one cause Christ I say did foresay to his Apostles that the time should come when they should be cast out of the synagogues for his name sake And those Synagogues of which he speaketh were then accounted lawful Churches Sith therefore it is evident that we be cast out and we be ready to shew that the same is done for the names sake of Christ truly the cause ought first to be inquired of before that any thing be determined upon us either one way or other Howbeit if they will I am content to discharge them of this point For it is enough for me that it behoved that we should depart from them that we might come to Christ. S. 10. But we see hâ—…w each where they cry out that their assemblies are unholy to which it is no more lawful to consent then it is to deny God Therefore it is needful to depart from the consent of those assemblies which were nothing else but a wicked conspiracy against God In like manner if any man acknowledge the assemblies at these daies being defiled with idolatry superstition and wicked doctrine to be such in whose full communion a Christian man ought to continue even to the consent of doctrine he shall greatly erre S. 12. Whereas therefore we will not simply grant to the Papists the title of the Church we do not therefore deny that there be Churches among them but onely we contend for the true and lawful ordering of the Church which is required in the communion both of the Sacraments which are the signes of profession and also specially of doctrine Hereby therefore appeareth that we do not deny but that even under his tyranny remain Churches but such as he hath profaned with ungodlinesse full of sacriledge such as he hath afflicted with outragious dominations such as he hath corrupted and in a manner killed with evil and damnable doctrines as with poisoned drinks such wherein Christ lieth half buried the Gospel overwhelmed godlinesse banished the worshiping of God in a manner abolished such finally wherein all things are so troubled that therein rather appeareth the face of Babilon then of the holy City of God Therefore because these marks are blotted out which in this discourse we ought principally to have respect unto I say that every one of their assemblies and the whole body wanteth the lawful form of a Church These very words of Calvin which are your defence and mine too against the Pope O ye Protestant Priesthood are mine also against you when you clamour against us as Schismaticks for separating from your Nationall Churches and calling as many out with us as we can viz. because you two P P as well as the Popish Priesthood are not Syon as you suppose but two of those three parts of that great City Mystery Babylon the great the Mother of Harlotry and Heresie that hath reigned over Kings and Kingdomes of the Earth You hold not unity with the head you return not to the fountain of the truth reform not by the Primitive standard but start aside like a broken bow you hear not the voice of our Prophet in all things he saies but make void his lawes you walk not in those scorned mean base waies which he hath chosen but are they rather that count them base and so we can no more ioin with you then deny Christ so far are we from being Hereticks and Schismaticks thereupon that we rather truly declare you such as stand divided from the Root the Sun the Fountain as well as all three one from another yea what need we any further witness that you three Hierarchies are all Hereticks and Schismaticks since the whole World hears it aloud out of your own mouthes the Bishop saith the Presbyter as to his Government is a Schismaticall Heretick the Presbyter saith the Bishop is so the Pope saies they are both so and they both say he is so and therefore I say they are all three so if we may credit what they say among themselves you stand all divided from Christ and the Apostles and now God hath justly divided you into three parts and divided you three miserably each against other among your selves yea and sub-divided you i. e. divided his people and well nigh all other people from you so that though you labour in the fire of wrath and rage to bring them back to unity with you and their old blind conformity to your waies yet you weary your selves for very vanitie for the earth shall be filled with the knowledge of the Lord as the waters cover the Sea even so O Lord divide their â—…or gues more and more and let great BBBabel come down daily by the division of Languages that the whole Earth which was once of one Language and one speech even that of Babylon may at lâ—…st after all and by all this divâ—…sity learn all that one pure Language of the Land of Canaan yea come my beloved hast'n this blessed work and be like a swift Roe or young Hart upon these Mountains of Bether So having discovered what Heresie and Schism and who the Hereticks and Schismaâ—…cks are I come now to discourse o're again in a little plainer way your ow discourse concerning them and the means of opposing them which as I said above is a parcell of pretty right matter if spoken of the Popâ—… and his P P Priesthood to whom of right and most properly it appertains yea quid rides O S S Sacerdos mutato nomine de â—…e fabula narraâ—…r Thy own tale is a fiâ—…rod for thy own taile thou hast sharpen'd thine Arrows and bert thy Bow to shoot at a Pigeon and kild a Crow for verily thou art the man to whom all those properties of the Heretick and Schismatick propounded by thy self do much more aptly and exactly agree then to him thou talkest of a little translating a little trimming a little turning of it towards the true subject will make every tittle of that tattle of thine to be the truth which is but a peice of fained falshood as thou tellest it of the Baptists what thou hast reported lacks but to be retorted O Priesthood with a little amplification and a right application of it to thy self and then omne tulit punctum it hiâ—…s the nail on the head and tels 〈◊〉 but the truth indeed Thus then distinguishing your Patheticall piece O ye Ashford Opponents which I mean shall be my Text all along by a different carracter from my own
exhort c. with all long suffering and doctrine Ob. But some there would have been griev'd at it in which case better to have omitted it in charity then hazzarâ—…â—…treds by performance Aâ—…sw Some there its like would not â—…ave indur'd it yet is that no plea whereupon to omit it for then we must preach no more Gospel to thâ—… world which sets two against three and three against two and occasions not causes by means of mens lusts opposing it more sword then peace at present Luk. 12. 51 52 53. Yea the time will come and now is when men yea Ministers will not indure sound Doctrine but after their own lusts heap to themselves teachers and what heaps upon heaps of false teachers are there in all Christendom for the Clergy have made themselves many as the locusts many more then to every parish one tickling men up still with an omnia bene in a bad condition even when for their sakes Isa. 24. omnia penè penitus peritura sunt and will turn away their ears from the truth and be turned unto fables of mens feigning but watch thou in all things indure afflictions do the work of an Evangelist fulfill thy ministry 2 Tim. 4. 3 4 5. Report That the Congregation consisted of two sorts of men and women whose opinions were different that there was a danger of a breach between them that as they came together and had behav'd themselves quietly all the time so they might be permitted to depart that the mischiess which follow Division are easier prevented then heal'd c. Reply Great indeed are the mischiefs that follow Divisions they are more easily prevenâ—…ed then heal'd but as sure as the Lord lives and his word hath any truth in 't the Divisionâ—… of these dayes the mischiefs of which and that 's the best out ' will light most upon the tripple Tower of B B Babel even the â—…ripple C C Crowâ—… aâ—…d Kingdome of the C C Clergy out of whose clutches God is going to redeem his Captive Clergy the height of which Tower he will bring down to the Earth even to the dust these Divisions I say will neither be prevented nor healed notwithstanding all indeavours to that purpose till that be fully accomplisht which this Division of Languages truly tends to in the Councels of God viz. the uâ—…ter shattering and disabling of these great Babel-builders so that their Ambitious projects shall come to a Perpetual end till then breach upon breach cannot be avoided while the Earth was as in old time of Priestly pomp it was of one language and of one speech all saying nemine contradicente as the Pope said all worshipping as the Priest-hood appointed all believing as the Churâ—…h believed there was so much Chariâ—…y to the Churches peace that all truth was choakt under the name of Schism for the sake on 't the builders by whom the corner-stonâ—… is still refused saying one to another go to let us build us a City and a Tower whose top may reach to heaven let us make us a name and nothing was 〈◊〉 from them which they imagined to do by advantage of this their unity and uniformity of speech and Religion but now God is coming down to view the great Tower this Poâ—…pous Kingdâ—…m of Priests and finding it swell up to heaven above the stars of God over all on earth at least that 's called God he sâ—…yes go â—…o let us go down and confoâ—…nd their 〈◊〉 that they may not un derstand one anothers speech whereupon as the great City is split in three parts so each of these will be subdivided more and more into Sectaries of all sorts so that men understand not now the language of the Pope and Priest-hood nor will Christs sheep hear the voice of those strangers by which Division of tongues if â—…hat Great City cease to reign and that montanous Babell come down and become a plain before Zerubabel as it must t is not so devillish as Divine a Division which all are not so sorry for as some whose Alas is lamented back again with Halleluâ—… yea let the day break more and more and the shadows â—…ie away and my beloved be like a Roâ—… young hart hasting ore these mountains of Bether i. e. Divisâ—…on Cant. 2. 〈◊〉 And now as to the peoples being permited to depart 〈◊〉 know none were held there against their wills besides your selves yea both you and they too that would might have gon in peace and those that would might have staid in peace had you not troubled all with your oppositions if such as had a mind to stay had been as peaceably permitted to abide as you who had such a mind to be out were peaceably permitted to depart for any hinderance you had from us all might have been full as well for ought I know as now it is Report Next you relate I not 〈◊〉 to the Reasons of the Ministers it was at last refeâ—…red to the Minister of the place being there present and he desired to declare whether he would give way to my preaching which he refusing to do upon the reasons before said one of the Congregation began to utter some words tending to a Commotion viz. that â—…e had nothing to do with them that they would do it without his leave and the like whereupon the Ministers conjuâ—…ed me whose interest they observed to be so great in the people by the bonds of Charity the candor and Sobriety of a Christian and ingenuity of a Scholar thaâ—… I would dissolve the Câ—…ngregation that they might part without professed hostility that there would great disâ—…race light upon their meeting besides dangers which thâ—…y did foresâ—…e if I did not that if I persevered in my motion they did pâ—…otest openly before the Congregation against it and â—…id charge upâ—…n me whatsoever inconveniency should follow so being perswaded I went out of the Church with the Ministers and the Congregation followed Reply I saw not so much as a grain of reason in all you spake in prevention of so innocent and in it self inoffensive a purpose as that was to render a reason of my faith to a people that expected it from me and were as your selves were not then and there so willing to hear it whereupon I neither did nor durst decline the doing of it upon any such account as convicted that by right I ought not to have done it nevertheless I must confess when I saw such conjuring such sensles scar-crows such reasonles referrings such rigid refusings such crooked constructions ready to be made by the Ministers of mens words as Commotions when very parishioners who pay Peter-pence both to the Presbyter and the place onely pleaded their Priviledge to be there without his leave such Emulous observations of the Ministers how great or little my interest was in the people such desires of me to dissolve the Congration rather then râ—…solve them by an exercise about the truth of baptism by the bonds of Charity as
the faithfull are to be baptized The former proposition is clearly exprest in the text saith he make disciples and baptize them therefore all disciples are to be baptized but had he concluded according to mood and figure or the tenor of this text or had he not been both blinded and minded to go besides the sense of the spirit in this place he would have said therefore all that are first made disciples by instruction are to be baptized and then he had mard all his proceedings concerning infants As for the second proposition which is the assertion of you all viz. That infants are disciples Mr. Cotton toward the proof of it so miserably misapplies 2. pieces of Isaiah that he rather proves himself thereby to be yet but an infant in discipleship and Gospel understanding then proves infants to be disciples from thence The first place is Isa. 54. 13. whereby its said by way of promise to the Church of the New Ierusaâ—…em when once it shall be established a praise in all the Earth as it is not yet nor ever shall be till Christs second appearing when God shall wipe away all tears from her-eies and secure her for ever from all future sufferings and oppressions That all her children shall be taught of God and great shall be the peace of her children from this place which is meant of all the Saints and that immediate teaching which they shall once have he argues thus to all the naturall infants of believing parents in the Church now viz. if they be taught of God then are they disciples for that is the meaning of the word disciples Disciples are taught or learned of God His second place is Isay. 65. 20. where its said there shall be no more thenceforth an infant of daies c. in which place what ere the meaning is it matters not a rush as to his purpose so long as it s spoken of a time that is yet to come Now here is such a messe of mistakes as may well make a wise man amaz'd and and make him muse whether the pen-man of this proof of that Minor that infants are disciples and consequently to be baptized according to Mat. 28. 19. were well awake or asleep when he set it down concerning it I le propound four things to be well examined of you all First whether he be not egregiously mistâ—…en in the persons to whom those promises are made which if they be all infants of the faithful considered as in their minority then is there a mighty mist before my eyes for really by the bâ—… improvement I can make of my understanding I can possibly ken no such matter nor that it is any other then the Saints and faithful ones themselves even all of them and not any of their children after the flesh but as they prove faithfull and do â—…ome Saints in their own persons as well as their parents Secondly whether he be not grossely mistaken about the time wherein these promises are to be fulfilled in fuller evidence of both which consider first as to the first Scripture who ever they are that are there expressed by the term thy children they are all and every of them without exception partakers of the Lords teaching and of all the other priviledges there promised for it s said All thy children shall be taught of the Lord c. at that time therefore wherein this shall be fulfilled this promise shall be performed to every individual of those kind of persons to whom it s made not one excepted which shews that it is meant onely of the Saints for they are the Churches children and not their natural seed and of that time onely when the New Ierusalem which is not yet shall come down from God out of heaven for so shall it then be with all the faithful that shall inhabit that City of the Lord whose people are said also to be all righteous Is. â—…0 21. but this is not performed to all the children of the faithfull now neither are they all taught of God with that effectual teaching there promised as is evident in that many of them in time prove reprobates when wicked mens children prove elect Secondly It is expresly shewed in the 17 v. who are the persons whose portion and heritage these priviledges are for this saith he is the heritage of the servants of the Lord. As for the second place so far is it from speaking of infants in infancy that it rather shewes that there shall be no infant of daies i. e. that shall dy an infant nor old man that hath not filled his daies in that time but the very child shall dy an hundred years old i. e. he shall be counted as dying young or a child that lives but an hundred years so long lived shall they be in those daies yea as the daies of a tree shall be the daies of my people saith God and mine elect shall long enjoy the works of their hands And as to the time when these things shall be t is not now but in the reign of Christ when the New Ierusalem shall be built with Saphirs and all precious stones and when the Lord shall make the New Heavens and the New Earth which is not yet in being but is looked for of all the Saints at the comming of Christ and the redemption of Israel as Peter saith according to his promise which appears plainly by comparing Isa. 65. 17 66. 2â—… with 2 Pet. 3. 13 14. and also by the last text of the two which Mr. Cotton abuses viz. Isa. 65. v. 20 which saith this shall be from thenceforth i. e. from the time of Gods creating that new heavens and new earth Thirdly Whether he doth not most palpably depart from the matter he took first in hand to prove unto another thing which is no more to his purpose then if he had said bo to a goose yea he runs clear away from the Scripture he began upon and never returns to it more as if he were affraid to come near it scarce ere so much as facing about or looking behind him for what he ought to have cleared but surely he thought he could not and therefore was not minded to meddle with it was this viz. that in order to being the subjects of the baptism there injoined infants are disciples in such a sense as is there spoken of viz. made so by the Ministery of the word and teaching for saith Christ go teach all nations baptizing them but his is not to the same not ad idem but ad aliud quoddam a certain other thing which if he did prove as he doth not it could in no wise prove what he brings it in proof of viz. that infants of the faithful upon the account of some uncouth unheard of strange secret sort of teaching and learning which these infants have from God above any other may be truly said to be disciples and thereupon to be baptized And this though it be not spoken so broadly
in the shape of angels of light and is now no lesse apparently I think to all that know him and where he is And howbeit it hath bin more then once but once especially as I have hinted to the Reader in a shrewdshake of sicknesse that befel me above a twelve moneth since to the great retarding of this work reported that I was shaken sheer out of my mind and judgement concerning this way and baptism so as to have recanted and renounced it yet I call my God to witnesse to whom also I give thanks for his mercy toward me in that particular that partly by the more then ordinary advantages I then had through my sequestration from all other occasions to seek the Lord to search and try my wayes and turn again unto him partly by the more then ordinary ingagements that were then upon me so to do and that seriously and sincerely through my dayly expectation to be clapt up in clods of earth till the great day of acccounts I have bin much more sweetly satisfied since then concerning the truth of this way then ever I was in all my life before neither did I then find any cause to repent me of coming to Christ in it as neither shall any that renouncing your Rantism do rightly receive it so they continue to walk uprightly in it to the end but this I must confesse I found good cause to repent of it that I had not honoured it so much as I might have done since I ownd it nor walked so profitably serviceably blamelesly holily and worthily in it nor so suitably to so holy and worthy a way as it is in it self not withstanding the account of basensse and foolishness that it hath in the world 1 Cor. 1. 30. So that ever since that forenamed sifting I had from Satan by the mouth of that his Agent by whom he solicited me to forgo my baptism I side with you in this viz. that t is the Devils worke in the shape of an Angell of light to make men renounce their baptism and though I am somewhat otherwise opinioned about the Divels affection to infants bapâ—…ism then you are for I think if he hate it t is as he hates holy water or any other of his own inventions wherby he hath juggled away the truth and imitated Christs ordinances out of doors yet I am fully of your mind that he so hates the true baptism I mean the baptizing of professed believers from whence I gather the goodnesse and validity of it against him that it is most of the business about which he is at work in the shape of an Angel of light in these daies wherein his time growes short and his old kingdome begins to fail him by means of the true baptism to erect to himself a new kingdome and in order thereunto to make men renounce that baptism as knowing that he cannot strike a downright bargain with a soul to become fully his as the high Notionists and spiritual Sensualists of these times do till it hath renounced its first bargain made with Christ in baptism not what was made with Christ at infant rantism for infants are not capable per se to bargain with Christ and how they do it per alios I do not see sith such as say they do it for them were never appointed by them so to do nor by Christ neither that I know of nor do I remember any bargain to own Christ and not be ashamed of him that either I or others for me made with Christ on that day wherein I was sprinkled no though as they tell me in token thereof that I might never forget it I was signed with the sign of the Crosse this work of diswading men from owning baptism as long as he can and perswading them to disown it when they have it though the Devil be at one end of it yet dares â—…e noâ—… be seen in it himself but acts all by his emissaries the Anti-baptists are his Proctors and do it to his hand the Rantizer and the Ranter the sprinkling Priest on the one hand the sparkling Prophet on the other between these two he does or rather undoes what he can in order to prevention of whose design I shall as the Lord lends leave say something to them both before this work go out of my hands though it hang so much the longer in them Review They will peradventure wave the fury of some of these blowes by denying their name by saying they do not rebaptize but baptize those that were not baptized before whose baptism is null But we shâ—…uld renounce our baptism too if we should yield them that plea till they have proved it null by better Arguments then any yet ever urged by them they shall be denyed that evasion and one would think they ought to be sure of their footing and not walk upon slippery ground for no better is their proof where the fall is into hell If thou art warned thou wilt be armed against them they will never encounter where they find this preparation if thou wilt not be warned we have delivered our own soules Re-Review Having spent all your other Ammuâ—…tion and vented your verdict to the bottom you here once for all discharge your great Warning piece and Roar us all at once down into hell what else mean you by this clause where the fall is into hell is the error on which hand soever it lies yours or ours so damnable in the question about the true subject and the true form and administration of baptism that the opposite parties to the truth herein must needs damn without more adoe I trow not in case they act through ignorance altogether invincible in the very integrity of their hearts but if the truths Antagonists in this point whether it be you or we either see and see not or may see and will not or can see and dare not or find the footing and ground they go upon to be unsure and slippery the proofs they practise from to be poor pedling and paltry as God knowes yours are if you do not and yet for fear and shame of men find it not then the fall may chance to prove a desperate one indeed and therefore Sirs see ye to it see that ye see to it for ye are a generation that in these daies of discovery are seen more into then you are aware of and may see much more then you do if you will And they that say it is so dangerous to be out in the question disputed that the error on which side soever reacâ—…es and leads them that follow it to the end as farre as hell had need be more sure of their hand then you can be in your cause from the most serious search of Scripture that they are in the right and if they find that they are out to return in time Or do you make the game in this case and question between us and you to go thus viz. That if it chance
and that shall be a little examined First if they say saith he that the Kindome of Christ is not here meant Christs church they speak against the constant phrase of Scripture which calls Christs Kingdome his Church et conversim Christ is King and saviour of the same society what is Christs Kingdom but his church To which I answer Christs Kingdome is the whole world as well as his church And Secondly that he is King and Saviour of all men in some sense as well as of that same society And Thirdly that it is not against the constant phrase of Scripture to say by Christs Kingdome here is not meant his church for â—…hough it is true by his Kingdome is sometimes exprest his church et retro by his church is meant his Kingdome in a special and restrictive sense yet not constantly there being many places where the word Kingdome of Christ is taken in a larger sense as signifying not the church but the whole world O bad 21 the Kingdome i. e. Monarchy of the whole earth shall be the Lords i. e. Christs so Dan. 7. the Kingdome i. e. Dominion Monarchy and greatness of the Kingdome under the whole heaven is given to the son of man and the Saints yea his Kingdom is over all he shall rule the Nations govern and judge the whole world in righteousnesse Oh saith Mr. Ba. the Kingdome of Christ is more large and more speciall but here it cannot be meant of his kingdom in the larger sense nor as he ruleth common societies and things for so saith he the Kingdomes of this world were ever the Lords and his Christs and it could not be said that they are now become so To which I answer First that in granting what he here does that Christs kingdome is taken sometimes in a larger sense then for the church he contradicts himself above where he saies it is the constant phrase of Scripture to call Christs Kingdome his church and what is Christs kingdome but his church Secondly whereas he saies the Kingdomes of this world were ever the Lords and his Christs in the larger sense as taken for his Government and Rule I grant de jure Christ hath been Lord of the whole earth a long time but de facto he is not King so as actually to reign over the whole earth as ere long he shall do i. e. at his appearing 2 Tim. 4. 1. to this very day but in that indeed i. e. when he comes he shall be King Monarch over all the earth and rule with a rod of iron over the Nations and judge the world in righteousnesse together with his Saints who hath been judged in unrighteousnesse by the Nations and Rulers hitherto Zach. 14. Dan. 7. Act. 17. P. 2. Rev. 2. then he shall be in point of execution as before by commission and really and actually as now intentionally King of Kings and Lord of Lords Rev. 19. but till then as yet a little while and his Kingdome comes to his hand and the Kingdomes of the world do thus become his for the work of recovery of his right is now very hot in fieri and will not be long before it be in facto esse till then he hath been an underling and other Lords besides him have had dominion over him in his and also over the whole earth which is his and over the Kingdomes of this world which de jure are his but specially that servus servorum dominus dominorum the Pope and CCClergy that are the whore that hath reigned in three divisions over the earth between whom and Christ the great justle now is in all christendome whether he or they that by permission have had it so long from Christ who onely hath the commission for it shall be King of Kings and Lord of Lords hitherto Christ hath reigned in the world as Charles the second hath reigned in England and no otherwise i. e. hath reigned in the hearts of a few of his friends and followers But I perceive the Gospel or good news of the Kingdome of Christ coming which is to be preached more had more before the end is yet a riddle to Mr. Ba. and though I hope it will be if seeing he will see yet t is not yet given him to know the mystery and manner of Christs Kindome Thirdly whereas he saies that the Kingdom taken in the larger sense i. e. for the world cannot be meant here but the church onely by this phrase the Kingdomes of the Lord and his Christ I strongly assert that of all places in Scripture the word Kingdomes of Christ cannot here be construed for the church that the church cannot be meant in that phrase but the Kingdomes in the largest sense i. e. the whole world and directly oppositly to Mr. Ba. who saies it is the church I disprove his opinion thus First If by the kingdomes of Christ be meant the Church then it must be thus read viz. the Kingdomes of this world are become Christs Church but what an absurdity must that be specially with Mr. Bax. above all men who so strenuously contends that by the word Kingdoms of this world is meant not in part only but the whole kingdom for to hold that by that phrase the Kingdomes of this world is meant all the kingdomes upon the earth taken wholly and not Synechdochically for a part of those kingdomes onely and that by the kingdom of Christ the Church onely is to make the sense thus viz. the whole world is become Christs Church therefore it cannot be so but thus and so all the circumstances of the text do evince for it is spoken of Christs raign over all the world in the latter daies after the seventh Trumpet hath sounded and not over all his Church onely and of Christs taking to himself ver 17. that great Monarchy power kingdome or greatnesse and glory of his reign which before he permitted to be in the hands of the Dragon beast and whore so that they reigned over the whole earth and the saints too in rigour and unrighteousnesse Rev. 13. Rev. 17. ult I say it must be thus viz. the Kingdomes of this world the Kingdomes under the whole heaven the Monarchy of the whole Earth is now come into Christs own hands or the Government over all is now actually on his shoulders Besides what will Mr. Bax. gain more by his sense of that Scripture towards the proof of his infant-membership then I for the membership of heathen infants then for the Church membership of the whole world if I were minded to plead for it if the Kingdomes of this world wholly taken none excluded do become the Church of Christ then all men as well as infants must be Church-members on that account Besides he speaks as de futuro what shall be under the seventh Trumpet therefore if it were to be taken as Mr. Bax. imagines that the Kingdomes of this world infants as well as men are now become Christs Church then it would
then of the whole species of the whole kind of that Stature called infants and not of infants of one kind more then another For first whereas his 6th ground for the salvation of believers dying infants and of being without any fear of their damnation is this viz. because it is said Psal. 127. 3. 4. 5. children are the heritage of the Lord and the fruit of the womb his reward c. if that be spoken of infants at all as it seems rather to be spoken of children that are grown up that are the strength of their father and his family it is surely spoken of all infants as well as some and he that particularizes that indefinit term of children and the fruit of the womb where ever the Scriture speaks hopefully of such so as to understand it universally to expresse and sound forth no more then those individualls viz. the seed of believing parents and yet thus Mr. Bâ—… muzzles up all such Scriptures and makes them sound no more then he would have them doth little lesse then force the word to his ownfancy Secondly whereas his 13th ground is from Mat. 18. 10. where he argues thus If little ones have their angels beholding the face of God in heaven then they shall be saved for that is a mercy peculiar to the people of God I argue that if little ones litterally taken i. e. if infants be there meant as he saies but never shewes they are saving per alios and not per se then surely all infants as well as some for he speaks not there of the little ones of believing parents in special but of what kind of little ones soever he speaks he speaks of that kind of little ones in general without exception whether it be of infants or of his disciples and if yet it must needs be understood of infants onely that they shall be saved it is understood universally of them and so much Mr. Ba. might have seen and would have said had he consulted the 14. verse but just below where it is thus said of all little ones that are lost and so of all as well as some viz. it is not the will of your heavenly father that one of these little ones shall perish And sith Mr. B. so suches it out below p. 104 105. c. from Mark 10. 14. 15. saying that of such is the kingdome of Heaven must needs be meant viz. by kingdome of Heaven salvation which I grant and by such as I le grant also at this time however sith thence I shall have another Argument ad hominem to give hope by of the salvation of all dying infants not such as are like infants but infants themselves and that not of those individuals onely that were then brought which whether they were children of believing parents or no too is more then Mr. B. ere can demonstrate there being many that came to Christ for healing of themselves or theirs as t is most evident that these did of whom not more then one of ten were as they should be for of 10 leapers clensed where were the nine I say not of those individuals onely but of the very species of infants yea how oft ore and ore and ore again does he inculcate this upon us in that place saying it was the species of infants the very species infants in specie and not those individuals whom Christ saies the kingdome of heaven i. e. salvation doth belong to I appeal to Mr. Bâ—… own conscience whether there be not out of his own mouth a strong Argument of hope if not of assurance from Christ himself that the whole species of infants so dying i. e. all infants and not some onely shall be saved for the â—…pecies of infants expresses not some infants onely but all infants or infants quâ tales so that quatenus ipsum evermore including de omni whatver belongs to infants inspecie i. e. to the kind or to infants as suchbelongs toall infants quod convenit homini purely qua est homo convenit omni homini and so what ever belongs to any thing as t is such belongs also to all that is such But Mr. B. teaches us the truth in this that the kingdome of heaven and salvation belongs by Revelation from Christ himself to infants not in individuo onely i. e. not to those infants onely that were then brought to Christ nor any other but to the kind to infants in specie i. e. all infants as infants therefore the kingdome of heaven and salvation belongs to them all and so did that kind of comming to Christs person while he was on earth with infants not for nor by baptism but for healing belong to all infants that needed it as well as some that were then on earth as comming to Christ with infants by prayer to him to help and heal them in whatever malady since his person is absent belongs to all infants in the world and not to believers infants onely and yet not baptism and a standing in fellowship in the visible Church for they indeed are not fit for fellowship Therefore though Mr. Ba. contracts the grace of God to infants as concerning their everlasting salvation into little a little corner yea good lord how few dying infants does he hope shal be saved that hath hope of none but of some i. e. believers infants which are but one of many and also not of all but onely some of them yet to conclude this in a way of resemblance to Mr. Bâ—… conclusion of his Argument from Mark 10. p. 107. I blesse the Lord Jesus Christ King of the Church though he gave no order to baptize and inchurch infants here on earth yet for having a greater tendernesse towards the eternal state of all dying infants then Mr. B. is yet aware of and towards all that live to years such a tendernesse as to invite them to himself universally and bid them wel-come and so great a care to inform his Chutch in his Word and Gospel concerning his good will to all men and to all insants also in that particular so as to speak it so plainly that plain minded men that are not minded never to change their minds as I hope Mr. B. is not may well see his mind in this case even as if he had therefore done this because he foresaw that some would arise so carnally and so cruely conceited as to suppose it impossible to be and but in vain to hope it almost that Gods saving mercy should extend to any more dying infants then those few and not all those few neither of their own and for my part I gladly accept Christs information and submit to his discovery let them resist it that dare And lastly one more Argument of hope that I have within my self that all dying infants must needs be saved is this yet because I could never find since I lookt for it as also none ever shall that look not without their eyes what should nor what save the
peraphrasticall amplification and genuine application thereof so that both you and the World may read as it were in text letters your own abstâ—…act from that of mine when you please and signing the Titles of the CCClergy whether true or surreptitious with three letters in the front as C. C. C. P P P c. most commonly when I speak of â—…hem in the lump to denote the three P P Parts into which that great City B B Babylon which they make stands divided I proceed as followeth That Herestes must be the Apostle hath said yet it makes no more for a tolleration of them in the true Church I mean though others mean in the civil state than that of our Saviour of offences saying foreseeing no question how by means of the Clergies crying out Heresie Heresie Schism against the way of truth being once turned aside to Heresie themselves the world would be offended at his little ones for walking in it They must come but wo to the man by whom they come the Apostle reckons Herestes among the works of the flesh Idolatry Witchcraft c. Gal. 5. 20. which alone to argument sufficient against the Patronagâ—… and Invitation of them unless withal license in the true Church should be given to all other carnal sins why should the Church of God upon Earth make much of those against whom the Kingdome of Heaven shall be â—…ut her pale is not so strong to keep them out from breaking in upon her like wild bores and wolves to spoil and wast her but her good will should not be so great to them as to wellcome them in to her fellowship till they repent from their dead works of superstition bloody tenet of persecution for cause of conscience worshipping God after mens traditions blaspheming the name of God and his Tabernacle and them that dwell in heaven trampling the holy City Heresie Schism from the primitive truth c Neverthelesse how beit to tolerate and harbour Hereticks in communion with them whilest they oppose the true way of Christ would be an error and an evill too intollerable in a true Church of Christ yet I hold that opinion of the C C Clergy not onely intollerably Heretical in it self but intollerably hurtful also to themselves that Hereticks may not be tolerated in a civil state for if Fines Prisons Banishments Racks Wâ—…ips Tortures headings hangings burningâ—… and such like punishments with the civil sword were the due of every Heretick and Schismatick in the faith as the C C Clergy have for ages and Generations born the world in hand that they are to the causing of all these their national Church censures to be inflicted on the Saints when they have once blindly sentenct them to be Schismaticks to the civil power if this I say were the due of every Heretick or Schismatick and every true Heretick and Schismatick had his due too good Lord how have the C C Clergy condemned themselves out of their own mouthes to devastation when the civil powers shall find them to be the Arch-Hereticks in the world if taking them at their word they shall do with them as they say they ought to do in this case concerning others but God forbid that with what judgement they judge they should be judged and with what measure they meet it should be measured to them again at our suggestion if their own Cheek-by-jole carriage to the Stern-men of the State do not pull it unavoidably upon themselves yea verily though as far as those that oppose themselves against the truth of Christ they may well challenge the name of Schismaticall Hereticks and though Amen might justly be said by the Magistrate in this point to the opinion of Gangraena and his Gang and might Amen be said to his wise wishes as concerning us who teach and practise baptism in its primitive fashion we could expect to be suffered in the Common-wealth no more then High-way Murderers yet dare we not desire their extirpation out of any of their native rights in the several states wherein they are nor such uncivill suppression of them meerly for their erroneous Tenets as they have sollicited the higher powers to concerning us we have not so learned Christ nor would they if they had heard him and had been taught by him as the truth is in Jesus for howere it comes to passe that the C C Clergy whose own the worst would he if that were true and execution done accordingly are so besotted as to believe that Hereticks and Schismaticks from the faith men of false waies worships religions though elsewise never so peaceable and innocent must not onely be dischurched but discommunicated also from the patronage of the civil power and cut off from the priviledges of other Subjects yet neither Christ nor any of his Apostles as from him gave any order for such rigid rejection indeed the Apostle Paul wills in his Epistle to Titus cap. 3. who was a Church officer that a Heretick after a second and third admonition be rejected i. e. from the Church and Gal. 5. 12. wishes that they were cut off from the Church that did trouble the Church and Rev. 2. 20. 21. the Church of Thyatira was reproved for suffering that woman Iezebel which calleth her self a prophetesse to teach and seduce his servants to fornication i. e. false worships c. but it will noâ—… follow therefore that such may not have license to live civilly in civil states for the weapons of the Churches warfare wherewith she is to fight against Heresies and which she is ever to have in readinesse to revenge all disobedience to Christ by are noâ—… carnall 2 Cer. 10. 4 5 6. not such as are used by the officers of States but onely spirituall as admonition reproof and in case of obstinacy putting out from among them delivering up to Satan and not delivering up to the secular power as the Popish Priesthood used to do when any of their creatures specially of their Clerico-creatures turned Hereticks i. e. departed from their Heresies to the truth saying pray take him into your power and be merciful to him meaning hang or burn him for a Heretick The Church I say is neither to use the carnal weapons of the State nor yet to stirr up the State so to use them on 〈◊〉 and truths behalf as to imprison sine hang burn or banish false worshippers unbelievers misbelievers or Hereticks further then they are withall as by meer unbelief they are not offenders against the civil State I find the Lord Christ foretelling by himself and his Apostles that for the most part the more is the pitty the Rulers Kings Governours and Princes of the world would be such enemies against his Gospel that his Disciples should be hald before them as evill doors for his names sake Matth. 10 18. that not many mighty and noble men would own his truth 1 Cor. 1. 26. that rich men would oppresse the Church and draw them before their Judgement seats and
too little chastity more corporally carnall then every body knowes on yea saving the holinesse that you have in a black box derived from his Holinesse the Pope whose holiness all your holiness of that kind hangs on and from the date of which the name of Spiritualty also i spilt upon you throughout Christendome from him who thinks he hath by a promise to Pâ—…ter the fatherhood of the Clergy as much as Abraham the fatherhood of the faithful I believe it is not for nothing nor without special respect as well to the corporal as spiritual whoredomes and filthynesse residing within your Skirts that the great CCCity BBBabylon that raigneth over the kings of the earth or WWWoman sitting upon the Beast or many waters i. e. tongues nations people of Christendome in three PPParts is stiled the great WWWhore and Mother of Harlots and SSSodome also as well as AeAeAegypt neither doth shee onely seduce Christs people to commit fornication and eat things sacrificed to idâ—…ls i. e. to run a whoring in worship and do things that way abominable unto God but she is an adulteresse in respect of her fleshly whoredomes also as for the old Brothel or Italian Ioan i. e. the Popes Cardinals and the Catholick Clergy that still retain their integrity to their Lord God the Pope from whom you younger Brethren the P Protestant Clergy are rent in Twaine retaining yet that Clergyship and baptism which you had from them she is so base all over from top to toe having no found part that you two that have no other spiritual being as to your holy orders but what you have from her do cry out of her your selves for a whore in grain as well you may when if we search the Series of the holy Chairmen Spec. Rom. Pontisi p. 91. to 111. Thirteen were adulterers Three common Brothellers Four Incestuous Whoremongers Eleven impoisond with vile Sodomy Seven erectors of Brothell houses whereof every Iillia was to pay weekly a Iulian or â—…er a Iillian penny to the Pope which came oft to four thousand Ducats per annuâ—… One an arrant whore her self viz. Pope Ioan alias Gilberta an English woman born at Lyn who being two years and a half Pope at last dyed in childbed openly in the high-street of Rome going on publick procession by the way to the Church of St. Iohn de Lateran so discovering her filthynesse in memory whereof they go not in procession that way where this most holy Father-Mother dyed but round about another way Besides how chast the other Priests are of this Italian Sea their laws privily permitting them to have concubines but not wives do declare by the indulgence of which law very likely it was that one of the Popes Legates here in England 1129 Iohn Cremernsis by name when he had disputed all day at London for the Chastity of Priests ad ravim et sudorem was found that very night in bed with a whore and how pure the Nuns and Friars kept themselves from butchery and bawdery the innumerable skuls of infants that have bin found in moted Abbies since the demolishing of them here in Englaâ—…d sufficiently testifie so that uâ—…lesse the Ranter Rant it higher when he comes to the height of his spiritual sensuality whose lascivious wayes many will follow and fall off to from the true Churches of the Baptists maugre all means to hold them in yet the Churches themselves to which therefore t is not to be imputed are modesty in the abstract to that publick Pandor as for you two mystical Mistresses the PProtestant PPrâ—…sts who tumbled both together in the belly of that old Bawd or Mystery Babilâ—…n and made one with her till her time came to break in PPPieces and are yet scarce wholly weaned from her breasts t is true you are far more modest then she for you neither permit stews nor prohibit marriage of one as they do that they may be free to more nor set rates upon Venery as she doth neither are so bad by as many degrees as you are younger in years yet are you so bad that way that neither all the white surplices nor black superfluityes you use to cover your nakednesse with will either cleanse your consciences from the guilt or your reputation from the stain of carnal impurity so that it may be said of you as of Israels Priesthood of old Zoph 3. 4. her Prophets are light and treacherous persons Indeed you desire to walk in long Robes and therefore made provision in one Canon that every Priest must wear a long gown or canonical coat unlesse he were one that was unable to go to the price out then your Wisdoms enacted but necessity needs no law a law of liberty to wear a short one well knowing that as short as the Curates coat was it would be long enough ere his silken non-resident Rabbi would allow him mony to buy a longer yea you make broad shewes in garments distinct from the vulgar all Laicks as if you were the onely men that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or keep the law yea you love the uppermost rooms at feasts and chiefest places in the synagogues and to be called of men Rabbi and therefore got a certain impropriation of the Black Garb to your selves that you might be known from Russet Rabbies and reverenced above them as men of God spirituall men holy fathers when yet such hath been the rioting and drunkenness chambring and wantonesse as well as strife and cavying of the most part of you Painted sepulchres that few of you have bâ—…en either pure or holy or sober or spiritual or godly minded men indeed as doth appear to all by the several centuries of censured Clergy men since this Parliament put out at one place and popt in at another few of which could be much capable of Divine Irradiations having such impure minds and unchast bodies for the pure in heart onely can see Gods face Mâ—… 5. Heb. 12. and yet how bad you are if all were known as much as some then was neither do I know â—…or yet they who began to cleanse the Aâ—…gaean stable here in England but this I may safely say that â—…fejection be the due of such and if every Spiritual man that is a carnal luxurious wanton had his due too 1000s of the present Priesthood might go whistle for their Tâ—…the and their people go sing for so fair a way as would thereby be made toward their having the truth taught them as it is in Jesus for little oâ—… nothing but acceptance from the messâ—…ngers of the Churches Secondly as for cruelty and blood Dr. Fâ—…at himself more calls then clears the Anabaptists to be guilty in that kind for he brings nothing in proof out but a tale or two of a tub with the bottom out viz. of 40000 of them in Suevia and Franconia that at their first risiâ—…g kil'd all the Nobles and Gentry there that made head against them also of one brother that
he saies of us in another so may we of them in this case hos suo ingulamus gladio we may wound them with their own dudgeon dagger for if ignorant and unlearned men are not fit to make ministers then not onely their Laâ—…y which are millions are unlearned for the most part and so by Dr. Featleys own confession unfit to be teachers of truth but even multitudes of their CCClergy too for it is none of the least brands saies Dr. Featley p. 164. of the Roman Antichrist that he filled the Church with a number of ignorant Mass Priests Monks and Friars who blind guids as they were of the blinder people fell with them into the ditch of Superstition Heresie and Sensuallity and say I the English Antichrist i. e. the Arch-bishop of Canterbury a chip of the old block that was an Apprentice at Rome in old'n time till he set up for himself here and became indeed what the old Caiaphas Pope Urbane the second prophesied of him in a complement about 1099 little thinking then God wot that he would serve him such a trick as to set up his posts against his posts and take away his custome and trading here in England Papatus alterius Orbis this English Antichrist I say hath multiplyed many teachers and feeders that are far better fed then taught in matters of either God or man and as few Scholars as are among the true Churches if there were none the truth would stand without them and God delights in no mans legs but if there were need of that to the making ministers of the Gospel there is proportionably fewer among your churches considering how little Christs flocks is and how voluminous the fold of the WWWhore and how few truly are so that go under that name among the people with whom haud tam cult us quam cucullus facit monachum for though you talk of secular learning yet if that were so necessary to a Minister as the Ministry say it is it would not onely cut off Peter and Iohn from that denomination who were though better gifted yet lesse learned in that sense then the least of you but most of you CCClergy also among whom through out your whole dominion of Christndome there 's few Country Curates are well studied Scholars indeed in Logick and other arts and sciences and as for the tongues and original languages of the Scriture I speak it to the shame of the Ministry who unminister themselves in saying it is so necessary there is scarce five of 20. know the originall in the old Testament and not twenty to 5 so well as you should do in the new and as for the onely true learning and original of all wisdom the fear of God growth in grace and the knowledge of Christ and misteries of his kingdom and the spirit that Christ promised to his people to teach them all things which it were better for you by all your learning that you had more of unlearned Pâ—…ter himself may truly tearm the most of you such unlearned ones as wrest the Scripture to your own destruction Act. 4. 13. 2 Pet. 3. 16. yea so ungifted are the most of you so much as to pray and then well may you be to preach and that is to be unlearned as to the ministers office that unlettered or at least unspirited Artificers may be the proper name of some Clergy men as well as of the teaching tradesmen Dr. Featly speaks of for these receive the holy spirit that gifts them to it but not many of the Clergy are gifted to pray extempore without book if I onely said this you would not believe me but sith your great Patron Dr. Featly to whom you send us is my Patron as to this you must believe it whether you will or no unlesse you would have us believe him whom you will not believe yoâ—…r selves who gives this good reason p. 95. why its necessary to have set formes for the Ministers of the church of England to pray by if they pray at all in publique for there is not one Minister saith he or Curate of an 100 specially in Country Villages or Parochial churches who hath any tolerable gift of conceived as they term them or extempore prayers which if so you have smal reason to cry out of others as illiterate yea verily your selves will appear to be as the Anabaptists are stil'd by you an illiterate and Sottish generation in things principally pertaining to Christ and to Ministers of Christ to be skil'd in for that indeed is to be truly learn'd or unlearn'd in quoquo genere viz. to be raw or ready either in that which men supremely pretend to excell in as the Divine doth to excell other men in the things of God or else in that which is most excellent in it self and most worthy our being learn'd in as the highest and most excellent objects that are knowable being Christ and the mysteries of his kingdome those consequently are the best Scholars in the world that are most deeply insighted thereinto though elsewise never so ignorant Si Christum nescis nihil est si caetera noscis Si Christum noscis nihil est si caetera nescis Now count which of these two waies you will the greatest Clerks will appear to be the greatest Novices the greatest Doctors the greatest Dunces the greatest Schoolmen the least Schollars the prime of the Priesthood the prime Ignor amus's that the Christian earth doth carry for howbeit O yee PPPrists some of you for the most of you will never be mad with much learning even surfeit on inferiour literature viz. arts tongues c. andare taller then other men by the head in the reading of History Oratory pieces of pibald Poetry and such like yet as to the misterious plain Gospel wherâ—…in are hid and whence are handed out unto us the treasures of eternity in earthen vessels i. e. the homely base foolish weak wayes and dispensations which are of Christs chusing which it concerns Christs Ministers of all men to be more clear in thâ—…n in any thing else they are low and therefore too high and wonderful for you high studied men to reach to they are far about out of your sight Yea I think thee O father Lord of heaven and earth that thou hidest these things because seeing they will not see them from the wise and prudent and revealest them unto babes yea O Lord how great is the multitude of meer Humanists that feed onely upon the common Theory of that Theology they have framed to themselves and relish nothing but what is of man how are thy depths even thy downright deliveries of soul saving truth in plainess of speech by the mouths of stammerers stark dunceâ—…y to them how will not a poor marred mocked misreputed Saviour and gospel in any wise down with them who did of old and who do still stand out most stiffly against thy gospel O Christ but the proud self conceited Pharisees Priests and
and his Angels did now prevail against him and his cruel Cutthroats so that place must be no more found for them in heaven i. e. the high places of power in the Empire and that he could execute his wrath now no longer by them against the saints as Christians a Christian being now come to the Crown he had no other remedy now then to play his cards about another way and turn Christian also himself that he might have the fairer advantage to crush the true Christians that kept the commands of God and the faith of Jesus under the new nicknames of Hereticks Schismaticks c. that would not obey the orders of the Church insomuch that who but the devill who so busie as he now to have Christian Bishops favoured cherished advanced honoured with all the honours that might be next to that of the very Crown Imperial it self who so earnest as he to have all the world brought about by all means possible and in all the hast to become Christians and to become one holy Catholick Christian Church and so within a while Deo permittente non approbante having set forth the beast or Roman Empire in another shape and christned it with the name of Christendome he scrambles up his Kingdome to himself again makes over his power seat and great authority to this beast thus transformed and this beast gives it all up to the Whore he sets him up a Vicar General and names him the Vicar of Christ the head of the Church Bishop of the Universal See and such like and by him and the Ministers of Christ that issued from him fills all the earth with abomination and reigns with as full force though not so open face but under a mask having all things in a kind of apish imitation of Christs kingdome to the suppressing of the truth as in former daies he had done and all this came to passe through this sin of self love in the Clergy which as it grew great so love to the truth grew smaller and smaller till it came to be totally extinguisht and the light of it wholly ecclipsed from the earth for when the good man Constantine in his zeal to the truth gave them great Revenues to which other princes added more still according to the voice that was then heard in the aire viz. 〈◊〉 veneâ—… insusum est ecclesiae so it sell out for the Cleâ—…y fell to make much of themselves and things of the earth to serve and seek their own interests fell to wrangling and jangling about Primacy Superiority who should be universall Bishop and such base unworthy abominable and self-pleasing practises so that the truth took no more place in their hearts from then ceforth for ever From thenceforth they began to grow in high esteem of themselves and not only to fancy but also to inveagle both Princes and people to fancy some perfection holinesse choicenesse spiritualnesse and purity in them more then in all other men and to distinguish themselves from the people by their garbs and titles of Holy men of God the Spiritualty the Clergy or Heritage of God the Tribe of Levi the lot of Gods own inheritance the Priesthood Ghostly fathers Divines shutting out the people from sharing with them in these terms of honour which belong onely to Gods people whom of all the rest in the mean time they villyfyed with the names of Hereticks as if God himself had no â—…egard almost to any but themselves and did behold all manner of men but these Ministers afar off calling other princes and lords for the Clergy men were become lords and princes too now i. e. spiritual ones Temporall Princes Lords Temporall Secular men and the people the Laity Mechanicks that must not meddle with the Scripture so much as tolook in it for so it was in old time not so much as to take upon them to be skilled in it much lesse to speak out of it or expound or understand any otherwise then as these Divines say is the meaning of it yea under the raign of these latter Lords the Protestant CClergy though they have it in such plain English before their eyes yet what a horrible thing was it but a few years behind fancied by Featley and still is well nigh universally by the CClergy here in England who appropriate all the wisdome about the Scripture to themselves what a horrible thing I say for the people to talk on or have more to do with Scripture then to take it as the Priesthood gives the sense of it The Shoomaker goes not beyond his last nor the Taylor beyond his measure quoth he only the trade and well might he so call it for by that craft they have their wealth as handicrafts men theirs by other crafts of expounding Scripture is a mystery which every Artizan arrogateth to himself the Physitian here will be prescribing receipts the Lawyer will be demurring upon Dubi a Evangelica and every handicrafts man will be handling the pure word of God with impure and unwashed hands this the pratling huswife this the old dotard this the wrangling Sophister in a word this men of all profession and men of no profession take upon them to have skill in sic ille quid ni quaeso O Sacerdos what was the Scripture given for thee only to look in or wast thou set to keep people out from it under lock and key or may the spirit blow no where but where thou listest must not all people search it or must they search and find no more truth in it then thou findest or must they not take it into their mouths lest they defile it as Bishop Wren thought who prohibited the people to talk on it at their tables for fear they should prophane it It should seem so by Dr. Featley who cryed down the people as Asses Apron Levites Russet Raâ—…bies the Clergy of Lâ—…cks c. wondering that their dores and posts and walls did not sweat upon which any note was fixed to give notice of the exercises of men of any manual imployment yea t is a thousand pitties quoth he that such owls and bats and night birdâ—… as if the Clergy onely were the children of the day and the people the children of the night and darknesse should flutter in our Churches and silâ—… upon our fonts Pulpits and Communion Tables This was the cause of that great Schism of Corah Dathan and Abiram Numb 16. all the congregation is holy But this is the cause of that schism of Pope Prelate and Presbyter from the primitive freedome that gifted Disciples whether offiâ—…ers or no had to speak to exhortation edification comfort and that the congregation then had to admonish her Ministers upon occasion Co. 4. 17. viz. all the congregation are prophane onely the Priesthood holy enough to draw neer within the rails and to preach to the people out of the Pulpit they are afraid I wot least the preaching of others there should sile and bewray it
spiritual gifts shall be lost for lack of buying if a fee be lookt for yea how few are dispensâ—…t freely and fairly from the spirit and not rathet from the slesh i. e. some base corrupt rotten fleshly respect and selfish end or other in the spiritual patrones how little or no spiritual preferment is there to bigger benefices Bishopricks or what ever ecclesiasticall dignity in any almost of the three Hierachies but it s either bruitishly bought for money or basely beg'd for some trencher service or bestow'd on men quâ—… befriended more then qua befitted with Gospel spirits for Gospel service or in some sinister way of legerdemane or other most paultrily purchased but specially under the Papacy where si nihil attuleris ibis Hemere foras Calvin saies vix cente simum quodque beneficium in papatu sine Simonia conferri c. searcely every hundredth benefice is bestowed at this day in the Papacy without Simony as the old writers desined Simony I do not say that they all buy them with ready mony but shew me one of twenty that cometh to a benefice without some by commendation some either kindred or alliance promoteth and some the authority of their parents some by doing of pleasures do get themselves favour Finally benesices are given to this end not to provide for the Churches but for them that receive them therefore they call them benefices by which words they do sufficiently declare that they make no other account of them but as the beneficial gifts of Princes whereby they either get the favour of their souldiers or reward their services I omit how these rewards are bestowed upon Barbers Cooks Moil-keepers and such dreggish men And how judaical Courts do ring of no matters more then about benefices so that a man may say that they are nothing else but a prey cast afore dogs to hunt after Is this tolerable even to be heard of that they should be called Pastors which have broken into possession of a Church as into a farm of their enemie that have have gotten it by brawling in the law that have bought it for money that have deserved it by filth services which being children yet scantly able to speak have received it as by inheritance from their uncles and kinsmen and some bastards from their fathers But this is more monstrous that one man I will not say what manner of man but truly such a one as cannot govern himself is set to govern six or seven Churches A man may see in these dayes in Princes Courts young men that have three Abbacies two Bishopwricks one Arch-bishoprick but there be commonly Canons laden with with five six or seven benefices whereof they have no care at all but in receiving the rev nues Inst. lib. 4. cap. 5. Sect. 6. etc. Thus they yea the Popes studied nothing more saith Helin Geog. p. 184. then to advance their Nephews for by that name the Popes use to call their bastards hence came the saying of Alexander the third viz. the laws forbid us to get children and the devil hath given us Nephews in their stead and though Lâ—…her add Calvin were themselves men of more moderate minds then to purchase preâ—…eminencies titles dignities to themselves yet though somewhat better then at Rome it hath been too bad among the Successors of both in Clerical capacity as to that corrupt kind of climbing to the chiefest punctillioes of earthly eminency they canattain toâ—…yea verily there 's very few of them but they are Papalis Ambitionis homines of Popely aspiring minds seeking superiority gaping after glory of this world not that to come liking to be lookt upon with distinction as men not like other men as men of worth when their worth lies more many times in what they have then what they are affecting to be applauded for their very Sermons to be humb'd when they come to a period in order to which I blâ—…sh to think how they were wont to pause and look foâ—…'t in university pulpits and sometimes too when to their greater shame they went without it and to be thankt for their great pains when they have done thus surfeiting upon self-conceit and being drunk with affectation they erre in affection to the rule of faith for how can yâ—… believe saith Christ when ye receive honour one of another and seek not that honour that cometh from God onely Iohn 5. this honour from beneath is the very element in which and not in God save as they are his creatures these Chaâ—…aelens the CCClergy live move and have their being The aâ—…r of popularity is the breath by which the Heretick lives vain glory the stirroy by which he mounts into such magnitude and towers so high as to overtop not onely all other people but all other Princes also of the earth and to exalt himself above all that is worshipped and called God he lackâ—… to make himself a name like to the name of the great men that are on the earth for the name of Minister or Servant to so plain and disrespected a Master too as the Master Christ was whose name was cast out as evil who made himself of no reputation and would have all hisServants specially the Servants of all his Servants to be of the same mind and follow him through scorn shame suffering and not be above him here if they mean to reign with him hereafter this was too mean a name for him to be known by he must be Dominus Dominorum here KKKing it over the Kings of the earth Paschalis the first caused the Priests of certain parishes at Rome by reason of the neernesse of his person their presence at his election and to honour their Authority with a more venerable title to be called Cardinals they are now Mates for Kings and numbred about 70 Helin Geog. p. 182. And howbeit Christ forbad his ministers the seeking of glory from men in this world as not the time for them to come to the crown in or to any thing but the cross yet his desire was Dicier hic est to be cryed up by the people as Supreme Moderator in all the matters of Christs Church and civil State too against the plain will of the old master in his word and to be sought after as a new Master Our Saviour saith of the Pharisees they loved the praises of men and the present priesthood of the Protestant nations lay this to our charge who are Christs Messengers and Servants to his Churches whom they call Anabaptists calumniating us so far as we are zealous and follow on according to the many covenants which both they and we have taken to reform fully by the word as if we sought nothing but glory and to be seen of men and meerly to make our selves Masters of a sect and such like which if we do we shall dearly answer for the sin of seeking and serving our selves of Christs service at the last as well as they but me thinks if blindnesse in this