Apostles without a precept doth not necessarily binde the Church as may be proved by many instances for Christ washed his disciples feet before his supper and he administred it at night and to twelve men onely and no women yet we are not bound so to do In the Apostles dayes widows were maintained to serve the Church at the publike charge yet we are not bound to have such Likewise the first Christians sold their possessions and goods and parted them to all men and lived together and had all things common Acts 2. 44. yet are not we obliged so to do Secondly The reason is not alike at the beginning Christians had no Churches nor Fonts in them and therefore they were constrained to Baptize in such places where were store of waters besides the climat of Iudea is far better then ours and men in riper yeers that were converted to the Christian Faith were Baptized in great multitudes and they might without any danger go into the Rivers and be Baptized after such a manner but now the Gospel having been long planted in these parts we have seldome any Baptized but children who cannot without danger to their health be Dipt and plunged over head and ears in the Font or Rivers especially if they be infirm children and the season very cold and the air sharp and piercing Lastly They urge the custome of many ancient Churches in which a three-fold Dipping was used and if they Dipt those that were Baptized three times it should seem they thought Dipping very necessary But we answere First that what those Ancients did they had no precept for it and if they follow some of the Ancients in Dipping the Baptized why do they not follow the example of all the ancient Churches in Christening children Secondly Those ancient Churches which used the trina immeâ—sio they speak of did it for this end To expresse the three Persons which may as well be done by thrice sprinkling or washing the Baptized as well as thrice Dipping But the truth is that neither is requisite because the Trinity is sufficiently expressed in the very form of Baptisme when the Minister saith I Baptize thee in the Name of the Father and of the Son and of the holy Ghost Thirdly We answer with the Apostle That though some of the Ancients had such a custome for a time yet now we have no such custome neither the Churches of God 1 Cor. 11. 16. ARTICLE II. Concerning the baptizing of children ANABAPTIST NOne ought to be Baptized but those that professe repentance and faith and consequently no children ought to be Christened THE REFUTATION The children of such parents as professe Christian religion and are members of the visible church sith they are comprised within Gods covenant made to the faithfull children of Abraham and their seed may and ought to receive the seal of that covenant which was Circumcision under the law but now is Baptisme which I prove ARGUMENT I. That which extends to all nations belongeth to children as well as men for children are a great part if not the half of all nations But Christs command of Baptizing extendeth to all nations Matth. 28. 19. Go therefore teach all nations baptizing them and Mark 15. 16. Preach the Gospel to every creature he that beleeveth and is baptized shall be saved Ergo Christs command of Baptizing belongeth to children and they ought to be baptized as well as men ANABAPTISTS ANSWER Christs command extends onely to such as are capable of teaching and instruction which children in their infancy are not for Christ saith Teach all uations baptizing them REPLY First the words of onr Saviour are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is make disciples and though children in their non-age cannot be taught yet they may be made Christs disciples by being admitted into his school their parents giving their names to Christ both for themselves and their families And in Christs precept teaching doth not goe before but follow Baptizing ver 20. teaching them to observe all things c. which is punctually observed in the children of the faithfull who after they are Baptized when they come to yeers of discretion are taught to observe all things whatsoever Christ hath commanded Secondly Though children in their infancy are not capable of teaching or instruction because therein they must be active both by apprehending what is delivered to them and assenting to the truth thereof yet are they capable of Baptisme wherein they are meerly passive being washed in the Name of the Trinity prayed for and blessed and received into Christs congregation this may fitly be illustrated by Circumcision which by the command of God was to be administred to children at the eighth day though then they were no way capable of teaching or instruction in the Spirituall meaning of that outward signe made in their flesh and our Argument drawn from the analogie of Baptisme and Circumcision may be truly called in regard of the Anabaptists pons asinorum a bridge which these asses could never passe over for to this day they could never not hereafter will be able to yeeld a reason why the children of the faithfull under the Gospel are not as capable of Baptisme as they under the Law of Circumcision If they alleadge that these cannot be taught being but sucklings neither could they If they alleadge that these know not what is done unto them nor have any sense at all of the Sacrament neither had they save that they felt the pain of the knife as these do the coldnesse of the water and often shed tears at their Christening as the others did at their Circumcising If it be further said That they were of the seed of Abraham according to the flesh it may be truly rejoyned that these are of the seed of Abraham according to promise and his children as he is the father of the faithfull and so they have the better title of the two Thirdly It is no way safe to defer Baptisme till riper yeers for by this means millions of children might go out of this world without the ordinary means of their salvation which were an unsufferable if not a damnable abuse for though we like not of that rigid opinion of the schools ascribed to S. Augustine who in that regard was stiled durus pater infantum that children dying unbaptized are necessarily damned yet we must take heed of declining to the other extream in denying Baptisme to be the ordinary means of salvation for them and thereby slighting our Lords precept It is true God is not tied to his own Ordinance he may and in charitie we beleeve doth save thousands of the children of the faithfull who are still-born or dye before baptisme neither will he punish the child for that which it is no way guiltie of yet Gods ordinance ties us and the parents and governours are guiltie of a hainous crime before God who in contempt of Christs command or
were circumcised under the law they ought to be baptized under the Gospell For sith they are comprised in the covenant why should not they as well receive the seal thereof set to it in the new law as well as the children of the Jews received the seal set thereunto by the old Secondly I have produced before both command for baptizing of children Argument 1. and example of it Argument 3. and promise also unto it Argument 5. The command of baptizing all Nations Mat. 28. 29. the examples of baptizing whole families Act. 16. 15. 33. 1 Cor. 1. 16. and the promise made to us and our seed Act. 2. 39. evidently extend to children They argue from Scripture affirmatively our Lord Jesus Christ in that great charter Mat. 28. 18. 19. 20. saith Go teach all nations baptizing them in the name of the Father Son and holy Ghost teaching them to observe all things whatsoever I have commanded you and Mark 16. 15. Go ye into all the world and preach the Gospell to every creature he that shall beleeve and be baptized shall be saved but he that will not beleeve shall be damned From these texts they would infer that none ought to be baptized but such who are first taught and instructed in the principles of Christian faith and consequently that no children ought to be baptized because they are not capable of teaching That the placing the word teaching before baptizing in that text doth no more conclude that teaching must alwayes precede baptisme then the setting repentance before faith in those words Repeâ—t ye and beleeve the Gospell Mark 1. 15. and setting water before the spirit Ioh. 3. 5. except a man be born of water and the spirit necessarily infer that repentance goeth before faith which yet is but a fruit of faith or that the outward baptisme with water goeth before the inward baptisme of the spirit whereas the contrarie is clearly proved out of that speech of Peter to Cornelius Act. 10. 47. Can any man forbid water that these should not be baptized which have received the holy Ghost as well as we Secondly if there be any force in this argument drawn from the order of the words it maketh against them for thus we wound them with their dudgeon-dagger Christ saith baptize them in the name of the Father teaching them to observe all things baptizing therefore must go before teaching especially in children who may be baptized before they can be taught Thirdly they mis-translate the words for Christ saith not go teach all nations baptizing them and teaching them to observe all things neither is there a tautologie in our blessed Saviours words for his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. go make disciples among all nations baptizing them and teaching them Now though children cannot be taught before they are baptized yet they may be after a â—orâ— made Christs disciples by their parents or god-fathers offering them unto God and undertaking for them that they shall be brought up in the Christian religion Fourthly Christ speaketh here of the plantation of the Christi an faith and the conversion of whole nations in which alwayes the preaching of the word goeth before the administration of the sacrament First men are taught to repent of their sins and beleeve the Articles of the Christian faith and after they have made confession of the one and profession of the other then they are to be received into the church by baptisme This course was taken by the Apostles in the beginning and must at this day be taken by those who are sent into Turkie or the East and West Indies to convert Pagans or Mahumetans or unbeleeving Iews to the Gospell They are to baptize none before they have taught them the principles of Christian religion but after the Gospell is planted and the parents are beleeverâ— and received into the church by baptisme their children are first to be baptized and afterwards taught so soon as they are capable of teaching They argue from examples after this manner such are to be baptized who with the Iews in Ierusalem Mat. 3. 6. confesse their sins who with the Proselytes Act. 2. 41. gladly receive the word who with the Samaritans Act. 8. 6. give heed to the word preached who with those of Cornelius familie Act. 10. 44. receive the holy Ghost by the hearing of the word who with Lydia have their hearts opened to attend the things that are spoken by the Apostles Act. 16. 14. who with the Gaoler hear the word preached and seek after the means of salvation Act. 16. 30. But children can neither confesse their sins nor attend to the word preached nor actually beleeve nor desire baptisme they therefore ought not to be baptized But we answer all that can solidly be concluded from these examples is but this in the affirmative all such who were so qualified as these were viz. hearers of the Gospell penitent sinners and true beleevers unfainedly desiring the means of their salvation ought to be admitted into the church by baptisme which we freely grant but they cannot conclude from these examples negatively that none other ought to be Christened No more then it will follow that those of Cornelius his family received the gift of the holy Ghost and spake with divers tongues before they were baptized with water therefore none but such who have received such gifts of the holy Ghost may and ought to be baptized To confesse sins and actually professe faith makes a man more capable of baptisme yet dumb men who can do neither if they have a good testmonie of their life and conversation and by signs make it appear they unfainedly desire the sacraments may receive them Secondly if there be any force at all in an argument drawn from examples affirmatively it must be from examples in the like kind as from men to men from children to children not from women to men or from men to children or from children to men For it will not follow women in the Apostles times were covered in the church therefore men ought to be so or men may speak in the church therefore women may or children are usually fed with milk and not strong meat therefore men in ripers years ought to use such dyet no more will it follow men in riper years who are capable of instruction ought to hear the word to give their assent thereunto and enter into a strict covenant with God to lead a new life before they have accesse to the Font. Therefore the like duties are required of children who have not yet the use of reason nor knowledge of good or evill By this reason they might starve children because the law is he that will not labour let him not eat It holds in men but no way in children who are not able to labour in any calling by reason of the infirmitie of their joynts and want of reason and understanding Baptisme is a seal of the righteousnesse of faith
lives to the law of God they are also purged from the guilt of their sinnes and Christs righteousnesse is imputed unto them though they have no sense or feeling thereof till God worketh powerfully upon their hearts by the preaching of the word and they apprehend Christs merits by an actuall faith As a flower in the winter lyes hid under ground in the root which at the spring shooteth forth the leaves thereof so in children that are baptized there remaines that root of sanctifying grace in their hearts which in riper yeares putteth forth the leaves thereof by a holy profession and bringeth forth fruit by a godly conversation They argue à pari if the sacrament of baptisme be to be administred to children then also the sacrament of the Lords supper for both are seales of the same covenant But the supper is not to be administred unto infants therefore neither is baptisme But we answer that the inference is not good for though both are seales of the covenant of grace yet there is a three-fold disparitie in them which looseneth the sinewes of the argument First baptisme is the seale of our new birth but the Lords supper of our growth in grace and ghostly strength baptisme is a sacrament of initiation the Lords supper of perfection Now it will not follow that because a punie or novice may or ought to be admitted to the lowest form in the school of Christ therefore he may and ought to be set in the highest the Lords supper is strong meat and not milk and therefore no fit meat for sucklings Secondly the sacrament of the Lords supper was instituted for the commemoration of Christs death As oft as ye eat of this bread and drink of this cup saith the Apostle ye shall declare the Lords death till he come But children neither can apprehend nor shew forth Christs death therefore that sacrament is not ordained for them Thirdly before the receiving the Lords Supper every one is required to examine himselfe which children cannot do But before baptisme there is no such examination required Though if any in riper years be converted to the Christian faith it is most requisite that he be examined by the minister who baptiseth him and that he be able to give a good account of his faith but every one who is fit to be baptized is not presently to be addmitted to the Lords Table without precedent preparation and a more strict examination of himself both concerning his growth in faith and sinceritie of repentance and unfained charitie with an earnest desire of that heavenly repast They argue from Christs example who was not baptized till he was thirtie years of age But we answer that Christs example alone without a precept doth not bind us For Christ neither instituted nor administred the holy Supper till the day before his death and then he both administred and received it after Supper and that with his Apostles only yet we are not bound either to defer our receiving to the day before our death or to administer the Eucharist after Supper or to participate only with such a number and those Priests or Ministers of the Gospell Secondly Christ in his infancie was circumcised circumcision then being in force neither was baptisme then instituted but now circumcision is abrogated and baptisme succeeds in the place thereof Thirdly though Christ were not baptized in his infancie for the reasons above alledged yet was he baptized if I may so speak in the infancie of baptisme it self For as soon as Iohn began to baptize Christ came unto him and required baptisme of him When the fulnesse of time was come in which God had appoynted to manifest him to the world and appoynt him our teacher by a voice from heaven This is my beloved Son in whom I am well pleased hear him According to whose example we ought not to defer our baptisme but upon the first opportunitie offered unto us receive that seal of our new-birth in Christ and admission into his church I conclude the answer to this argument with an observation of Gastius that Christ because he was Lord both of the people in the old testament and of them in the new therefore he would receive the sacraments of both and was both circumcised in his infancie and baptized also as soon as baptisme was in force Since the examination and confutation of this second Article of the Anabaptists there came to my hands a small pamphlet dedicated to the house of Commons intituled The vindicathâ—u of the royall commission of king Iesus wherein the author Francis Cornwell master of Arts and sometimes student of Emanuell Colledge in Cambridge frameth many arguments against the ordinance of the church in baptizing infants Of which I may truly say as Martiall doth of Caecilius who made disverse dishes of one and the self same kind of course root Atreus Caecilius cucurbitarum Sic illas quasi filias Thyestae In partes lacerat secatque mille Gustu protinus has edes in ipso Has prima feret alterave mensa Has coenae tibi tertia reponit Huicseras Epidipnidas parabit Hoc lautum vocat hoc putat venustum Unum poâ—ere ferculis tot assem Thou cheatest my stomack with varietie of dishes in all which there is but one sorie root drest after a diverse manner in all of them not a half-pennie worth of good and solid meat So this new Anabaptisticall Proselyte endeavours to cheat the judgement of the reader with varietie of syllogismes and enthymems in which there is but one or two arguments at most propounded in divers forms and in all of them not the weight of one solid reason the summe effect of his whole book is contained in the title-page wherein he affirmeth that the christening of children doth universally oppose the commission granted by king Iesus Mat. 28. 19. 20. Mark 16. 15. 16. and that paedobaptisme is a popish tradition brought into the church by Innocentius the third upon these two notes he runs in division through his whole book The first hath no colour of probabilitie and the latter is a grosse ignorant untruth if the baptisme of infants oppose the coÌ„mission granted by Christ Mat. 28. either it opposeth it in words or in sense not in words for there is no mention at all of children in either of those texts much lesse any prohibition of baptizing them neither doth it oppose it in sense For the meaning of our Saviour there apparently is that his Apostles and their Successors should go and convert all Nations and plant Christian churches in them first teaching them the Gospel and principles of Christian Religion and after administring the sacraments unto them which they have done accordingly first teaching the parents and baptizing them and after their children into their faith But the objection from these texts is fully answered and retorted in the end of the conference and in the solution of the first argument brought by
also all the the reformed churches who conclude their prayers before their Sermon or after with this prayer conceive that it ought not only to beset before us as a pattern when we pray but also to be used as a prayer Neither are the reasons to the contrarie of any weight for though it be Scripture that doth not conclude it to be no prayer For the prayers of Moses Hannah Deborah Solomon David and Paul are set down in holy Scriptures and are part of the inspired oracles of God yet they cease not to be prayers and though in the Lords Prayer all the particular wants of Gods children are not expressed yet the main wants and principall graces are expressed to which the other may be with great facilitie added by our selvs and referred to the proper heads in the Lords Prayer Secondly hos suo jugulamus gladio we may give them a wound with their own dudgeon dagger for if they grant it to be the pattern of all Prayers it followeth that it is the perfectest of all prayers and certainly if we may use prayers of our own which are more imperfect much more may we use this which is a most absolute and perfect one If a Scrivener set a most perfect copie and therein comprise in certain sentences not only all the letters of the Alphabet but all the combinations and conjunctions of them none doubteth but that the schollers may both write other sentences according to that pattern and in the first place write those verie sentences in the copie endeavour to come as near as they can to the originall Such is the Lords Prayer a perfect copie to write by comprising in it all things needfull for a Christian to pray for first therefore we are to write it and then to write after it and correct our writing by it and though we speak with the tongue of men and Angells yet certainly our prayers cannot be so acceptable to God as when we tender them unto him in his Sons own words For this end saith that blessed Martyr S. Cyprian Christ vouchsafed to leave us this incomparable forme of prayer that whilst in prayer to the Father we read or say by heart what his Son taught us we may the sooner and easier be heard ARGUMENT IV. What the Christian church hath generally practised in all ages and places in the worship of God ought not to be thought as erroneous or swerving from the rule of Gods word But the Christian church generally in all ages and in all places hath made use of publike set and sanctified forms of prayer as appeareth by the Liturgies yet extant whereof some bear the names of the Apostles as S. Iames and S. Peter some of the Greek fathers as that of Chrysostome and S. Basil some of the Latine fathers as Ambrose Gregorie and Isidore c. Ergo set forms of prayers are not erroneous or swerving from the rule of Gods word ANABAP ANSWERS First that this is no better then a popish argument drawn from antiquitie and universalitie Secondly that these Liturgies are Apochryphall and though in latter times the use of Liturgies came in yet the purer and more ancient times used no such crutches to support their lame devotion for Justine Martyr in his second apologie affirmeth that the chief minister sent up prayers to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is interpreted according to his abilitie or gift of ex tempore prayers and Tertullian in his apologie saith that the Christians needed no monitor in their prayers as it were to chalk the way before them in a set form because they prayed by heart REPLY First the Papists pretend to antiquitie and make their brags of universalitie but in truth they have neither An argument drawn from a shadow of truth vanisheth like a shadow but an argument drawn from a true bodie is substantiall Secondly the strength of the argument lieth not in bare antiquitie and the universalitie of this practice for we know many errors are ancient and some abuses verie far spreading but in the nature and condition of the Catholike Christian church to whom Christ hath promised his perpetuall presence and the guidance of his Spirit into all truth in which regard the Apostle stileth it the pillar and ground of truth For howsoever particular churches may erre in faith and manners and the representative Catholike church in the most generall Councells hath sometimes grossely mistaken error for truth and Idolatrie for true religion yet the universall church taken formally for the whole companie of beleevers hath ever been kept by vertue of Christs promise from falling into any dangerous errour especially for any long time Thirdly Because they except against the Liturgies found in the writings of the ancient fathers in which though I grant there are some prints of noveltie yet there are foot-steps also of true antiquitie I will wave them for the present and by other good testimonies prove the constant and perpetuall use of Service or Common-Prayer-Books To begin with the first age from the ascension of our Lord to a hundred years Victorius Sciaticus Maronita in his preface to those three Liturgies he put forth saith that the Bishops both of the Eastern and Western churches made some alteration upon good ground in those Liturgies which they received from the Apostlei If this mans credit cannot carrie so great a cause yet certainly Hegesippus his testimonie a most ancient writer bordering upon the Apostles time ought not to be slighted who writeth of S. Iames chosen Bishop of Ierusalem by the Apostles themselvs that in regard of a form of Service or Common-Prayer-Book made by him for the use of the church of Ierusalem he was stiled Iacobus Liturgus In the second age Iustine Martyr in his second apologie which he wrote to Antoninus the Emperour acquainteth us with the practice of the Christians in his time which was to meet everie Sunday and in their Assemblies to read select places of Scripture hear Sermons and sing Psalmes and after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priest or chief Minister had made an end of his conceived prayer to offer up make or say Common-Prayers unto God It is true as it is alledged that he prayed by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his might that is in the best manner he could or with all fervencie of devotion as the Rabbins say that he that pronounceth Amen with all his might openeth the gates of Eden This expression in the Greek will not conclude that the chief Minister in those dayes prayed ex tempore for it may truly be said of them who in the Universitie and at Court pen their prayers most accurately that they pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all their strength of wit memorie and affection Yet if it were granted that the Preacher in Iustine Martyrs time might make a short prayer before his Sermon ex tempore yet certainly he read other
darknesse how great is that darknesse if there be confusion in order it selfe how great must the confusion needs be if all be Pastours where are their flocks if all be teachers where are their Scolars a preaching Disciple sounds as harshly as a Scholar Master or a Lecturing hearer it is true we grant that all who have received gifts from God ought to make use of them for the benefit of others and if any abound in knowledge hee ought to communicate to them that lack and freely give lumen de lumine Clouds when they are full powre downe and the spowts runne and the eaves shed and the presses overflow and the Aromaticall trees sweat out their precious and soveraigne oyles and every learned Scribe in the Kingdom of God brings out of his rich treasury new things and old Notwithstanding this necessary duty of imploying our talent whatsoever it be to our Masters best advantage none may take upon him the cure of soules without Commission nor divide the word and dispence the Sacraments without ordination and imposition of hands none may preach except he be sent none may assume the honour of the Priesthood except hee bee called as was Aaron none may open and shut the Kingdome of heaven except they have received the keyes from Christ neither a calling without gifts nor gifts without a calling makes a man of God if any have a calling without gifts their Ministery is without fruit if any gifts without a calling their Ministery is without power the former have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not every one that hath a strong voice is a lawfull cryer in a Court but he that is appointed neither is every one that can write a good hand a publick Notary but he that is sworne neither may every Mariner that is skilful in Navigation take upon him the office of a Pilot but he that is chosen But this error of the Anabaptists whereby they overthrow all order in the Church and confound shepheards and flocks Masters and Scholars Clergy and Laity I have professedly impugned and at large refelled Article 4. Whither I referre the Reader for further satisfaction Sixtly I except against the 45. Article That such to whom God hath given gifts being tryed in the Church may and ought by the appointment of the congregation to prophecie When Muncer a seditious Anabaptist first set abroach their doctrine at Mulchus and took upon him to reforme many things in Church and State Luther advised the Senate to demand of him what calling he had to doe such things he did and if he should avouch God for the Author of his calling then they should require of him to prove that his calling from God by some eminent signe for that whensoever it pleaseth God to change the ordinary course and to call any man to any office extraordinarily he declares that his good will and pleasure by some evident signe If the calling of the Anabaptisticall teachers bee be ordinary let them demonstrate it by Scripture if extraordinary let them prove it by miracle For the prophecy they spake of let them distinctly declare what kind of Prophecying they mean and whom they esteem Prophets for prophecying is taken in a double sense in holy Scripture sometimes according to the propriety of the Greek derivation for the prediction of things future sometimes in a larger sense for revealing the mysteries of God expounding his Oracles either coÌ„cerning things past present or to come and this two manner of wayes either with study and upon premeditation with the help of Arts and Tongues and by consulting the best Commentaries both ancient and latter or without any study or premeditation by immediate revelation or inspiration Prophecy in the first sense is an extraordinary calling in the last an extraordinary gift in the middle acception an ordinary Ministeriall duty And if that custome which Arch-Bishop Grindall would have introduced into the Church in the dayes of Q. Elizabeth and is in use at Geneva and among some other reformed Churches were put in practise in England and a certaine number of learned and able Pastours met at some set times and having before notice of the Texts to be handled should every one in their order deliver their severall interpretations observations and applications thereof which they call Prophecying we should exceedingly approve of it and questionles thereby the Ministeâ—s would very much improve their talents of knowledge But for rudeÌ„ and illiterate Mechanicks without calling without knowledge of Arts or Tongues upon a Scripture read in the Congregation to give their suddain judgements and interpretations thereof as is the manner of the Anabaptists we hold it an intolerable presumption in them and unsufferable abusâ— in the Church For those extraordinary revelations they pretend unto together with the miraculous gift of Tongues and healing for many hundred yeares agoe have failed in the Church If they could now doe as the Primitive Corinthians could not onely pray by the spirit but sing by the spirit if upon the first proposall of an obscure and intricate passage of the old Prophets or Apocalypse they can give upon the suddaine a cleare and rationall interpretation and deliver this in what Language soever if they can discover the secrets of the hearts of unbeleivers in such sort that they falling down on their face shall worship God and report that God is in your Assemblies of a truth then let the examples of the Primitive Christians in the Apostles dayes serve them for Precedents in this kind but of those irradiations of the Spirit together with the glisning of the fiery tongues have not been seen in any Christian Church these many ages if they come as short of the prime converts to the Christian Religion in extraordinary gifts as in time if they are so far from speaking with strange tongues that they cannot speak correctly and coherently in one if they are so wide of the sense of the place they expound that their Paraphrases are often without sense if they utter old broken notes taken from none of the best Sermons for new revelations if they furbish up ancient heresies that have layne long in the dark for Christian Armour of Light if in their interpretations they not only contradict the Scriptures but themselves and in stead of a musicall consent we hear nothing but vain janglings if their prophecyings for the time past have bin no better and none can prophecie or promise better of them for the time to come though they pretend never so much to the spirit and boast of visions and Revelations though some of them have a glib tongue and thereby slide into the approbation of the vulgar sort though in their contemplations they sore up so high that they lose themselves and their hearers though they draw their thinâ—e wier to a great length though notwithstanding they are often
under the Altar Witnesse a Tractate of Divorce in which the bonds of marriage are let loose to inordinate lust and putting away wives for many other causes besides that which our Saviour only approveth namely in case of Adultery Witnesse a Pamphlet newly come forth intituled Mans Mortality in which the soule is cast into an Endymion sleep from the houre of death to the day of Judgement Witnesse a bold Libell offered to hundreds and to some at the doore of the house of Commons called The Vindication of the Royall Commission of King Iesus wherein the brazen fac'd Author blusheth not to brand all the Reformed Churches and the whole Christian world at this day which christen their children sign them with the seale of the Covenant with the odious name of an Antichristian faction Thirdly In regard of the peculiar malignity this heresie hath to Magistracie other heresies are stricken by Authority this strikes at Authority it selfe undermineth the powers that are ordained of God and endeavoureth to wrest the sword out of the Magistrates hand to whom God hath given it for the cutting off of all heresie and impiety and if this Sect prevaile we shall have no Monarchie in the State nor Hierarchie in the Church but an Anarchie in both It grieveth a Religious eye to see other vermine corrupting other Flowers of Paradise as our sweet Violets and fragrant Roses and fairest Lillies and various Iulyflowers and blushing Emmenies and beautifull Tulips but most of all to see this heresie like a venemous serpent lying at the root of the Crown-Imperiall which if it be not killed will so poyson it that the leaves will fall off by degrees and the stalke it selfe shortly wither We read in the Prophecie of Zacharie of two staves the staffe of beauty and the staffe of bonds which supported the State and Church of Israel By the staffe of beauty or comlinesse the Lawes of every Kingdome and Common-wealth may be understood which beare up the State and preserve decent order and comlinesse among men By the staffe of bonds the covenants and oathes whereby the members are firmly tyed to their head and one to another If the staffe of beauty be broken there will be a down-fall of all good order and government if the staffe of bonds be broken all things will be at a loose end Me thinks I see these two staves shining in the golden Maces borne before you the staffe of beauty in that borne before the House of Commons in which the Legislative power and the beautifull order of the severall Estates of this Kingdome are conspicuous the staffe of bonds in that which is carryed before the House of Peers in which the power of Iudicature even to bonds and death principally resideth Now because these heretiques alone professedly teach the exautorating all Christian Magistrates and in expresse termes deny both the Legislative power in the Commons to propound or enact Lawes in matter of Religion and all coercive power in the house of Peeres or any other to inflict civill punishment for the violation of them and so as much as in them lyeth they endeavour to break both these staves of the Prophet they deserve the smartest stroak from both With these Heretiques I enter into Lists in the ensuing Tractate and without any flourish of Rhetorick at all fall upon them with Logicall and Theologicall weapons weilded after a Scholasticall manner for it is most true which Papirius Cursor sometimes spake in the head of his Troops advancing on in their march against the Armie of the Samnites more glorious in shew then formidable as consisting of men more sumptuously then strongly armed encouraging his souldiers after this manner Feare not this Pageant rather then Armie their large feathers and imbroydered scarfes give no wounds their rich belts and painted targets and thin gilt breast-plates will not endure the push of the Roman pike It is not beauty and gorgeous apparell but strength and valour and Armour of proof makes a Warriour And therefore that brave Commander of the Trojans Hector deservedly checkt his brother Paris a Paragon of beauty and an excellent Carpet Knight in the flower of his age for undertaking a single combat with Menclaus saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pickt phrases and witty conceits and ornaments of Rhetorick doe well in Panegyricks Paraeneticks but they are of little or no use in Polemicks in which thus Ennius informs us Vi geritur res Spernitur orator bonus horridu ' miles amatur But why doe I trouble my selfe with these new upstart Sectaries There is a learned and reverend Assembly of Divines attending on you who will take care nequid Ecclesia detrimenti capiat Who prest me for this service My Answer hereunto is as ready as true That though I were not pressed yet I was challenged to it And if I had declined this Combat as others did the Adversary would have growne most insolent and all the City and Borough rung of their vaunting brags and confidence in their cause and our diffidence in ours therefore I gave them a meeting at the time and place appointed And though I were but one and they many yet they were not able to withstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irresistible and all-conquering force of truth neither did they after that send any more challenges And I had then pursued the combat with my pen had not the more necessary functions of my Pastorall charge hindered me But now being discharged against my will of preaching at my Cures and having lately published an Answer to a Popish Challenge I could not think of any fitter employment for the present then to perfect the notes taken long since in that Disputation and to supply whatsoever might seeme lacking to the fuller confutation of those erroneous tenets to commend both to the publike view that the Antidote might be there ready where the infection first brake out As Solinus writeth that in Sardinia where there is a venemous Serpent called Solifuga whose biting is present death there is also at hand a Fountaine in which they who wash themselves after they are bit are presently cured This venemous Serpent verè Solifuga flying from and shunning the light of Gods Word is the Anabaptist who in these later times first shewed his shining head and speckled skin and thrust out his sting neere the place of my residence for more then twenty yeeres And if these Disputations and Writings of mine may prove like the Waters of the Fountaine in Sardinia soveraigne against the sting and teeth of this Serpent I shall account my paines well spent and whilst I endeavour to free others from spirituall thraldome forget the tediousnesse of my corporall and possesse my soule in patience till God shall send deliverance to whose gracious direction and powerfull protection I commend you beseeching God to crowne your sincere intentions and religious endeavours for the Reformation of Church
by Alexander and scoffed at the scrupulous caution of the Grecians who would passe no act without signing it and swearing to it Scythae colendo fidem jurant our Scythians faith is our band and our promise our oath Those who blush not to break their faith with men will make no scruple of conscience to forsweare themselves by their Gods An honest mans word is as good as his oath and a prophane persons oath is no more to be regarded then his word All these examples of the heathen may bee alleadged to good purpose to shame and confound those Christians in name who rap out oathes by no allowance who turn Christs meritorious sufferings in all his parts into blasphemies and wound his very wounds Assuredly if men shall give account at the day of judgment of every idle word much more of execrable oathes but it will not follow we may not sweare lightly or rashly to the great dishonour of God and scandall of religion and therefore wee may not honour God by an oath by calling him to witnesse in matters of greatest moment whereby we agnize his soveraigne Majesty we professe his all-seeing wisdom we invocate his sin revenging justice against all those who dare put his holy and dreadfull name to that which their conscience tells them is a falshood Whereas it is said that an honest man will have as well a care of his word as his oath and a dishonest man as little regard of his oath as his word this is but a vaine flourish for an honest man who will have a care of his word will have a greater care of his oath and a twist â—s stronger then a single string and although many dishonest men will falsifie their word for their advantage yet they will not so easily bee brought to forsweare themselves in regard of the severe penalty of the law and the infamy and horrour of the sinne of perjury whereof the Hebrewes write that at the giving of the tables in Mount Sinai when the law was proclaimed against perjury heaven and earth shook as it were trembling at so horrid a crime The issue and effect of all is this as God sweareth by himself for our comfort so we may swear by him for his glory nay the Prophet goeth farther we ought and it is our duty to take an oath in truth by the truth and for the truth in truth that is in a true and just cause by the truth that is by God who is the truth and for the truth that is for the manifestation and confirmation of truth The second difficulty concerning oathes is whether they may bee imposed I answer briefly they may both by supreame and inferiour Magistrates deriving their authority from him this I prove First by cleare testimony of Scripture Secondly by the examples of holy and religious men who have both administred and taken such oathes Thirdly by evidence of reason ARGUMENT I. In the charge that Ioshuah gave to the Elders Heads Iudges and other officers of Israel among other things there is this remarkeable passage Yee shall not make mention of the names of other Gods nor cause to sweare by them neither serve them nor bow your selves unto them but cleave to the Lord your God as you have done this day whence I thus frame my argument What the Rulers of Israel were forbidden to doe to other Gods this passage sheweth that they may and ought to doe to the true God But the Rulers of Israel are forbidden to make mention of or cause any to sweare by the Gods of the heathen Ergo they may and ought to make mention of the name of the true God and require and cause men to sweare by him when an oath shall be required of them ARGUMENT II. What the Saints of God are recorded to have done and they are no where reproved for the doing thereof in holy Scripture we may doe for all those things were written for our example 1. Cor. 10. 6. But the Saints of God are recorded in holy Scripture to have exacted and taken oaths imposed for Abraham Gen. 24. 23. maketh his servant sweare by the Lord God of heaven that he should not take a wife to his sonne of the daughters of the Canaanites David being urged by Saul sware 1. Sam. 24. 21. 22. that he would not cut off Sauls seed after him Ezra made the chiefe Priests and all Israel to sweare that they would put away their strange wives according to the commandement of God Ezrah 10. 5. Nehemiah 5. 12. called the Priests and tooke an oath of them that they should doe according to their promise that they should restore unto their brethren their lands their vinâ—-yards their olive-yards their houses and also the hundred part of their monie and of the corn wine and oile they exacted of them Ergo Christians may lawfully both impose and take oathes ARGUMENT III. All Christian Magistrates may command those who are subject to their authority such things as are lawfull and necessary for the discharge of their office and the preservation of humane society But oathes are things lawfull as is proved in the former question and they are necessary for the execution of the Magistrates office and the preservation of humane society For without such oathes the Common-wealth hath no sure tye upon publick officers and Ministers nor Kings upon their subjects nor Lords upon their tenants neither can mens titles be cleared in causes civill nor justice done in causes criminall nor dangerous plots and conspiracies be discovered against the State Ergo Christian Magistrates may command those that are under their authority to take oathes and this is the constant judgement of the reformed Churches But they object no man may be enforced to any act of Religion for Tertullian saith acutely and truly nec Religionis est Religionem cogere It is against Religion to compell or enforce Religion But the taking of an oath whereby we invocate God is an act of Religion Therefore no man may or ought to bee enforced to take an oath There are two sorts of acts of Religion inward and outward First inward as to adhere to God to love him to beleive in him and put our confidence and place our happinesse chiefly in him these and such like acts of Religion cannot be enforced Secondly outward as comming to Church receiving the Sacrament and making confession of our faith fasting and prayer these latter may be enforced as wee see by the example of Iosiah who compelled all Israel to serve the Lord and by the speech of the King in the Parable who made a great supper and bade many guests and when they had made their severall excuses said to his servant Goe to the high waies and hedges and compell them to come in that my house may be full Among these latter acts of Religion is the taking of an oath which though in all leagues and covenants and holy vowes it ought to be free
other his Dominions unto whom the chiefe government of all estates of this Realm whether they be Ecclesiasticall or Civill in all causes doth appertain and is not nor ought to be subject to any forrain jurisdiction The Lawes of the Realm may punish Christian men with death for heinous and grievous offences The summe of all is the Civill Magistrate is a divine ordinance and his chiefe care is or ought to be Religion for the defence and vindication whereof God hath put a sword in his hand to cut off the disturbers of the Peace as well in the Church as the Common-wealth and because he is the Minister of God for our wealth and safety his authority is to be obeyed by all sorts of men for conscience sake and not to be resisted upon paine of damnation And now Christian Reader thou hast heard a Harmony listen not to discords thou hast heard a consort of silver Trumpets hearken not to a single oat-pipe or the harsh sound of Rams hornes thou hast heard the suffrages of all the learned Divines in the Reformed Churches regard not the votes of a few illiterate Mechanicks much lesse the fancie and dreames of fanaticall Enthusiasts who because they are Anomolaes themselves would not by their good will there should bee any Rules because they are wandring Starres they would have none fixt because they are dissolute they would have no bonds of Lawes because they are Schismaticks and Non-conformists they would have no Discipline in the Church because they are dunces and ignorant both of Tongues and Arts they would have no learning nor Universities Lastly because they walke inordinately they would have no coercive power in the Magistrate to restraine them There was never more cause then now to take heed what thou hearest and to try the spirits whether they are of God or no for there is not one only lying spirit as in the dayes of Ahab but many lying spirits in the mouthes of Prophets not only Romish Priests and Iesuits who endeavour to seduce thee to spirituall thraldome idolatry and superstition but also diverse sorts of schismaticall Teachers who intice thee to carnall liberty prophanenesse sacriledge and faction When I first heard of the manner of taking Apes in the Indies I could scarce forbeare laughter but now seeing dayly men of worth and parts caught after the same manner by our new Sectaries I can hardly refrain tears The maner of taking those beasts is thus described he that goes about to catch Apes in those parts of America which abound with them brings a Bason with fair water and therein paddles with his hands and washeth his face in sight of the Apes and then steps aside for a while the Ape seeing the coast cleare steales to the Bason and seeing his face in the water is much delighted therewith and in imitation of the man dabbles with his feet in the cleare water and washes his face and wipes his eyes and after this he lyes in wait for him fetches away the Bason powres out the faire water and fills it againe with water mingled with birdlime and puts the Bason in the place where it stood before the Ape returning to the Bason and suspecting nothing puts his feet in the birdlime and with that foul mingled water washes his face and wipes his eyes which are thereby so dazled the eye-lids closed up that unawares he is easily caught In like manner these late Proselytes who invade many empty Pulpits in the City and Suburbs at the first in their Sermons set before thee as it were a Bason of the pure water of life wherin thou maist see thy face wash away the spots of thy soul but after they have got thy liking and good opinion confide in thee then they mingle bird-lime with the water of life the birdlime of Socinianisme of Libertinisme or Antinominianisme Brownisme and Anabaptisme wherewith after they have put out or closed the eyes of thy judgement they lead thee whither they lift and make a prey of thee Praemonitus praemunitus I have forewarned thee bee thou forearmed against them and the Lord give thee a right judgment in all things Gastius de exord Anabap. p. 495. Quia Anabaptistae à veritate avertunt aures idea Deus mittit illis Doctores non qui lingua medica sanarent ulcera ipsorum sed qui pruritum ac scabiem affectuum ipsorum commodè scalperent Because the Anabaptists turn away their eares from the truth God sendeth them teachers according to their desire not such as with their wholesome tongues and doctrine heale their sores but with their nailes scratch gently the itch of their carnall lusts and affections Remarkeable Histories OF THE ANABAPTISTS WITH OBSERVATIONS thereupon THE French after the first course of solid dishes entertaine their guests with Kicke-shoses and wee with fruit In the former part of this Treatise courteous Reader as well in the propounding our arguments for the orthodox faith as in the Refutation of the Anabaptists objections against it I desired to set before thee Solid and substantiall dishes to strengthen thee in the true doctrine of thereformed Church of England but in these ensuing relations and observations I make bold to set on the board Kicke-shoses and variety of strange fruits which though peradventure they will not much nourish thy faith yet eaten with a graine of Salt will some way irritate thy appetite and help thy digestion and concoction OBSERVAT. I. That the Anabaptists are an Illiterate and Sottish Sect. As Macarius who had the care and oversight of erecting that magnificent structure at Ierusalem built by Helena the mother of Constantine the great was happy in his name for Macarius in Greek signifieth blessed and as Theodoret testifieth a blessed man was he so on the contrary many Arch-hereticks and Boâ—tefeux of the Church and State have been happily unlucky in their names their God-Fathers at the Font proving Prophets and the names they gave them being presages of their qualities and fortunes and Characters of their persons Haymo noteth out of Iraeneus that Ebion the Father of the Ebionites signifieth in Hebrew poore and silly and a silly poore man God wot was he Manes the Father of the Manichees derives his name in Greeke from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insanio or à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insania madnesse and verily a franticke heretick was he Aërius the Father of the AërianÌ„s carieth wind in his name and a light giddy-braind fellow was hee blowne into his heresie with the wind of ambition as Saint Augustine declareth in his bed-roll of heresies What should I descend to Maldonate whos 's very name speaketh the abuse of his filts Maldonatus quasi malè donatus and to Ignatius the Founder of his Sect Ignatius Layola who as he hath Ignem fire in his name so he and his Disciples have proved the greatest Incendiaries in the Christian world I will trouble thee but with one instance more and that is
against them for â—ushing violently into the Churches of the Catholicks breaking asunder the Altar boards pulling down the partitions and making havock of all things there and herein our Anabaptists their cursed off-springs learn to patrizare Rotman with Cniperdolin in the yeare 1534. after they had altered the Senate in Munster seised upon the Church dedicated to Mauricius situated in the Suburbs and pillaged all the other Churches in the City And in Suevia and Franconia Muncer and Phifer two principall incendiaries among the Anabaptists made their Magazins in the Covent of the Franciscans and cast their Ordnance there and Phiser running into the country of Isfield pillageth all the Castles and Churches And their Taylor-King Iohn of Leiden of the Coapes and Altar-cloathes and rich vestments stolne from the Churches which they pillaged made good use by the help of his former trade translated them all into apparell for himselfe and his Courtiers and glittering Caparisons for his horses And what evill their Disciples mingled with Brownists have done in the Sanctuarâ—es of God in England and Ireland though I should hold my peace the timber out of the beams and the Chalices out of the Vestry and the marble and brasse out of the Monuments of the dead would proclaime it to the everlasting infamy of this prophane Sect. But it is time Claudere rivos to shut down the Flood-gates lest my discourse bee overflowne with these muddy and brackish waters Sat prata biberunt OBSERVAT. Ult. Of the untimely deaths and fearfull ends of the Ring-leaders of this Sect. No man knoweth either love or hatred by all that is before him all things come alike to all there is one event to the righteous and to the wicked to the cleane and to the uncleane to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and hee that sweareth as he that feareth an Oath Thus speaketh King Solomon either in the person of the Epicure denying speciall providence or as most agree in his owne person without any figure or Prosopopoeia at all to deterre men from passing rash censures upon any in particular for outward dysasters in regard of the common calamities incident to all mankind no man may certainly judge whether a man bee in Gods favour or state of Grace by the floate of these outward blessings or that he is out of Gods favour and in the condition of a Reprobate by the ebbe of them or the contrary inundation of afflictions For a man may be as miserable as Lazarus in this world yet destinated to Abrahams bosome as on the other side a man may be as happy as Dives here yet reserved for everlasting torments hereafter It is therefore sage Counsell the Poet giveth Ne te quaesiveris extra seek not thy selfe out of thy selfe neither value thy selfe by thy outward estate but thy stock of inward vertues Notwithstanding this generall observation concerning the benigne aspect of heaven in this life or manifold dysasters it is most certaine that God exempteth some from common calamities and powreth the full vialls of his vengeance upon others in such sort even in this life that the most secure sinners are constrained to professe in the words of the Psalmist utique est fructus justo utique est Deus judex in terra doubtlesse there is reward to the just doubtlesse there is a God that judgeth the earth If God did not set a marke upon some notorious offenders in this life and make them examples to others upon what evidence could the Prophet say the Lord is knowne by the judgement which hee executeth the wicked is snared in the works of his owne hands On which text the ensuing relations may serve as a briefe Commentary Who cannot read Corah and his Complices sinne in their punishment they made the first Schisme in the congregation in their time there was a wide rent made in the earth through which they descended quick into hell Elymas the forcerer who endeavoured to seduce the proconsul froÌ„ the Christian faith and cast a mist as it were before his eyes that he might not discern true Religion from superstition was suddenly smitten with blindnes Cerinthus the old heretick who corrupted the doctrine of the Gospell in the purest times resorting to a common Bath where he met the Apostle of Christ was killed by the fall of the house as soon as the beloved Disciple who made hast to shun him was got out of the door Montanus with his two trulls Priscilla and Maximilla who betrayed the truth of God took part of Iudas cord and hanging themselves thereby strangled that heresie in the Infancy Manes who tare the seamelesse coat of Christ and with a part thereof covered the hereticks called from his name Manichees had his skin wholly torne from his flesh and being thus excoriated in the quickest sense of lingering paine he yeilded up his unhappy ghost Vitaque cum gemitu fugit indignata sub umbras Arius who infected the greatest part of the world with his pâ—stilent heresie came to a most shamefull end in the publick James at Alexandria voyding his bowells at his easment there Nestorius his tongue rotted in his mouth wherewith for many yeares hee had blasphemed the person of Christ. To passe by other Arch-hereticks who tasted of the cup of trembling in this life out of which it is to be feared they now suck the very dregs in Hell The intelligent Reader who peruseth the late stories of the Anabaptists cannot but take notice that many thousands of that Sect who defiled their first Baptisme by their second were baptized the third time with their own blood yet suffered death non ut coronam fidei sed poenam perfiâ—iae Servetus an Anabap. as an Arian received the sentence of death at Geneva Phifer at Mulhus Rotman that sacrilegious Anabaptist was slaine in Saint Lamberts Church-yard Tho Muncer was put to the rack by George Duke of Saxony and the Land-grave of Hesse where he roared most fearfully and in the end had his head cut off and put upon a high pole in the fields Three hundred Anabaptists that fell upon the Monastery of Bilswâ—rd in Frizland and rifled it were all of them save 62. that fled either killed in the ruines of the Monasterie or put to death by the hangman I gave thee a touch Courteous Reader in the first Chapter of their King Io of Leiden and their Consull Bernard Cuipperdoling whose judgements slept not for before the end of two yeares in which they playd all their pranks they together with their great Prophet were tyed to a stake had their flesh torne from them with hot pinchers in the end they were stabbed to the hearts and after they were dead their bodies were put in iron cages and hanged on the Steeple of Saint Lambert the King according to his Royall dignity having his exalation hanging higher then