Eâ—glish Liturgy about 1549 the Form of Worship and Administration of the Sacraments with all their Rites and Ceremonies were held forth in the English Liturgy as it was translated out of the Latin Mass-Book concerning which we have this account from Mr. Fox in his Martyrology p. 1499. That in the Rising in Devonshire upon the translating the Latin Mass-Book into English the King writes after this manner to quiet them viz. The English Service translated out of the Latin Mass-Book As for the Service in the English Tongue perhaps it seemeth to you as New Service when indeed it is no other but the Old the self same words in English which were in Latin saving a few things taken out so fond that it hath been a shame to have heard them in English as all they can judg that list to repeat the truth And if it was good in Latin it remaineth good in English for nothing is altered but to speak with knowledg what was spoken with ignorance c. Wherein the Time Order Manner and Ceremony of Baptizing of Infants is directed and enjoyned with all the Rites appertaining thereto In the said Service-Book in the Rubrick before the Catechism it is said That Children being baptized have all things necess ry for their Salvation and be undoubtedly saved And therefore after Baptism the Priest must say We yeeld thee hearty thanks that it hath pleased thee to regenerate this Infant with thy Holy Spirit And the Child is afterwards to be instructed when he comes to understanding to say That therein he was made a Member of Christ and a Child of God and an Inheritor of the Kingdom of Heaven Just comporting length and breadth with Pope Innocents first Canons In the 27th Article of the Church of England 27. Article of the Chuâ—ch â— England it is said That the Baptizing of young Children is in any wise to be retained in the Church as most agreeable to the Institution of Christ made in Q. Eliz. time 1562. In the Scotch Service-Book Scotch Service-Book imposed in the begining of the late War it is said That as oft as new Water is put into the Font the Priest shall say Sanctifie this Fountain of Baptism Oh thou which art the Sanctifier of all things The Directory Directory in the Parliamenâ—s time leaves out Gossips and signing with the Sign of the Cross changes the Fonts into Basons And the Parliaments Ordinance May 2. 1648. made it Imprisonment to affirm Infants Baptism unlawful and that such should be Baptized again Mr. Marshal informes us out of Phocius p. 3334 That some of the Greek Churches have Laws That whatsoever baptized Person refused to bring their Children and Wives too to be baptized should be Anathamatised and punished also The wicked Decree of Zurick At Zurick as Dr. Featly tells us out of Gassius p. 68. The Senate made an Act That if any presumed to Rebaptize viz. to baptise any that had been baptised in their Infancy That they should be drowned and that at Vienna many for Baptizing such were so tyed together in Chains that they drew the other after him in the River wherein they were all drowned And that at Roplestein the Lords of that place Decreed that such should be burnt with a hot Iron and bear the base Brands of those Lords in whose Lands they had so offended And p. 182. out of Ponton Catalog through Germany Alsatia and Swedeland many Thousands of this Sect who defiled their first Baptisme by a second were baptised the third time in their wn Blood CHAP. III. Wherein the Erroneous Grounds both as to fabulous Traditions and mistaken Scriptures upon which Infants Baptism hath been both formerly and laterly founded is made manifest THe First and Principal Ground that hath been asserted for this practice hath been Ecclesiastical and Apostolical Tradition or however as hath been said the Scripture is so silent in the Case yet the clear full and uninterrupted Tradition of the Church makes up that defect to which the Church of Rome and some others have adhered Though many Protestants since the Reformation have chose to flye to some Consequential Arguments deduced as they suppose from the Scriptures to justifie the same Both which in this Chapter are brought forth and duly weighed in the Ballance of Truth The First we shall examine is the point of Tradition and therein do these two things Shew that it hath primarily been asserted to be the ground thereof Secondly The insufficiency of the Authorities that have been urged to prove the same Tradition the principal ground of Infants Baptism That Tradition hath principally been leaned upon as the main ground of the Practice you have the following Instances Austin Austin tells us That the Custome of our Mother the Church in Baptizing little Infants is not to be despised nor to be judged superfluous nor to be believed at all unless it were an Apostolical Tradition Lib. 10. de Gen. c. 23. And again in his 4th Book against the Donatists 24 Chap. saith That if there be any that do inquire for a Divine Authority for the Baptizing of Children Let them that know what the Universal Church holds nor was instituted in Councils but alwaies retained is most rightly believed to have been delivered by no other than Apostolical Authority Chrysost Chrysostom saith That Infants ought to be baptized as universally received by the Catholick Church to take away Original Sin Mag. Cent. 4. Bellarmine Tom. 1. L. 4. c. 2. saith That the Baptism of Infants is an Apostolical Tradition not written because saith he it is not written in any Apostolical Book though written he saith in the Books of almost all the Antients And which Tradition of the Apostles saith he is of no less Authority with us than the Scriptures In the Council of Trent Council of Trent after they had in the 5th and 7th Sessions made those Canons about Infants-Baptism before mentioned do conclude That their Traditions touching the same should be received Pari Pietatis affectu with the same pious affection with the Holy Scriptures as you have it p. 144. In the Council of Basil Council of Basil in the Oration of the Cardinal of Ragusi It is asserted That in the beginning of this Sacrament of Baptism they only were to be baptized who could by themselves answer Interrogatories concerning their Faith And that it was no where read in the Canon of Scripture that a new-born Infant was baptized who could neither believe with the Heart to Justification nor confess with the Mouth to Salvation Yet nevertheless saith he the Church hath appointed it Eckius Eck us against the Lutherans writes That the Ordinance concerning the Baptism of Children is without Scripture and is found to be only a Custome of the Church And in his Enchiridion calleth it a Commandment and Ordinance of Man and that it is not to be proved out of the Holy Scriptures A great Papist lately in
for God and the Shoulders anointed to be inabled to bear God's burden After Baptism the Neck must be anoynted with Chrisme that the mind may be better disposed for God and holy contemplation which by Chrism is signified being made of shining Oile and healing sovereign Balsome They must be endewed with white Garments to hold forth that Innocency which is received in Baptism as well as the Glory which they are to pertake of at the Resurrection And a burning Taper put into the hand that the Word of God may be a light to his Feet Gulielmus saith That as to the form of Baptism the Virgin Mary A blasphemous addition is to be added to the Father Son and Holy Spirit viz. I Baptize thee in the name of the Omnipotent Father Son and Holy Spirit and the blessed Virgin Mary 419. Thom. saith there are seven Sacraments 7 Sacraments viz. Baptism Confirmation Eucharist Penance Extream-Vnction Order and Matrimony Two whereof viz. Baptism and the Eucharist were instituted by Christ and the other five by the Apostles as Alexander 406. Which seven Sacraments were after confirmed by the Councel of Trent with Anathema to those who should deny them When and by whom Tyths first granted Pope Gregory X. was the first in Anno 1271. granted Tythes to the Churches Those that opposed and witnessed against Infants Baptism and other Popish Superstitions in this Age were the Albigenses and Aumionenses Magdeburg Cent. 13. P. 554 c. CENT 14 15 16 17. That the Baptizing of Infants with all the Rites and Ceremonies still continued especially in the Romish Church we need not question when we read the Canons of the Council of Trent which was called on purpose as to establish their old Superstitions and Idolatries so to suppress the Light and Truth that especially did shine in the Empire In which Council which ended 1564. we have the following Canons The Canons of the Council of Trent about Inf. Bapt. In the 5th Session about Original Sin in the 4th Canon It was Decreed That they who shall deny Baptisme to young Children from their Mothers Womb for the taking away Original Sin Let them be accursed Os 16 Cent. c. 60 380. In the 7th Session about Baptism in the 13 Canon It was Decreed That whosoever puts not young baptised Children amongst the faithful or saith they must be re-baptised at the years of discretion or that it is better to omit their vaptism till then Let them be accursed And in the 14 Canon It was decreed That whosoever shall say that baptised Children when they come to Age ought not to be enjoyned to ratifie the promise made in their name but to be left to their will if they refuse Not compelling them to Christian life but denying them other Ordinances Let them be accursed In the 3 Canons about Confirmation it was Decreed That whosoever said It was an idle Ceremony not a Sacrament properly or that it was formerly used that Children might give an account of their faith 2. That to give vertue to Chrysome was tâ— wrong the Holy Spirit 3. Thaâ— every simple Priest is the ordinary Minister for confirmation and not thâ— Bishop only Let them be accursed Os 16 Cent. pag. 417. And as a standing Rule to justifie themselves in their Determinations they conclude and Decree A blasphemous Decree That their Traditions should bâ— observed Pari Pietatis affectu with the same pious affection with the Holy Scriptures Charl. V. his Interim In that Instrument called the Interim That Decretal of Charles the Fifth made till the Councels Canonâ— could be perfected it was determined That young Children by the faith and confession of the Sureties should be Baptised And that all Ancient Ceremonies that pertained to the Sacrament 〈◊〉 Baptisme should be continued as Exorcisme Chrysme c. Osiander p. 482. Among the many Aâ—â—â—christian oppressions the Princes of Germany exhibited to the Pope from their Convention of Norimberg they complained oâ— that of baptizing Bells wherein they say The Suffragans have invented Baptizing of Bells complained of by the Princes of Germany that no other but only themselves may Baptize Bells for the Lay-people Whereby the simple people upon their affirmation do believe That such Bells so baptized will drive away evil Spirits and Tempests Whereupon a great number of God-fathers are appointed especially such as are rich which at the time of the baptizing holding the Rope wherewithal the Bell is tyed the Suffragan speaking before them as is accustomed in the baptizing of young Children they altogether do answer and give the name to the Bell the Bell having a new name put upon it as is accustomed to be done to the Christians after this they go to sumptuous Feasts whereunto also the Gossips are bidden that thereby they may give the greater reward to the Suffragans their Chaplins and Miâ—â—sters whereby it happeneth oft-times that even in a small Village an hundred Florins are consumed in such Cristenings which is not only superstitious but contrary to Christian Religion a seducing of the simple People and meer Extortion Wherefore such wicked unlawful things are to be abolished Fox's Acts and Monum 990. Pius the Fifth baptized the Duke of Alva 's Standard Standard Baptized and called it Margaret Dr. Morison de Depra Bel. p. 24. The German Protestants about Infants-Baptism Luther August Confessâ—oÌ„ The Lutherans in their Augustan Confession made 1530. do declare That Baptism is necessary to Salvation That Gods Grace is conferred thereby That Children ought to be baptised who by Baptism are dedicated and received into the grace and favour of God condemning the Anabaptists who deny Baptism to Children and who affirm that Children without Baptism may be saved Osiand 16 Cent. p. 153. In the Smalkald Articles 1536. the Lutherans say In the Smalkald Articles Concerning Infants we teach that they are to be baptized For inasmuch as they do belong to the promised Redemption made by Iesus Ehrist the Church ought to baptize and to declare the promise to them Osiand Cent. 16. p. 278. In the Conference betwixt the Calvinists and Lutherans at Mumpelgartens 1529. In the Conference at Mumpelgart It was agreed that Baptisme came in the room of Circumcision and that the Children of the Christians are to be Baptized Osiand Cent. 16. 1020. Though about the Ground of Baptizing them they differed The Lutherans affirming that they had a proper and peculiar Faith to intitle them thereto The Calvinists asserting they had none but ought to be baptized by vertue of the Faith of the Parent in Covenant In the Book of Concord In the Book of Concord 1580. by the Lutherans They agree that the Tenets of the Anabaptists are to be renounced that say Infants are not to be baptized because they have no use of reason Osiand 16 Cent. p. 254. The English Protestants about Infants Baptism In the Reformation begun in Edward the Sixth time In the
Commandments p. 854. That the Ancient Church-Custome of Worshipping towards the East was not to be condemned p. 877. 2d Original Sin That there is a Secondary Original Sin besides that from Adam p. 822. But lest I should tire you with Instances I must refer you to that great Book it self hoping though that some judicious hand may ere long furnish you with a more exact Collection of these things with some Animadversions also to antidote the Poison of them lest with the good things in the Book tending to promote Vertue and Morality the Antichristian Infection be taken in also so destructive to Christ's Institutions Oh! Was ever the like yet heard from any Protestant-writer so to palliate if not to justifie such abominations and that at this time-a-day too in the midst of the fears of Popery by such endeavours not only to Reconcile us to so many of the Idolatrous Popish names so long spued out as Altar Priests Sacrifices c. But so many of their things also yea and those too wherein so much of the Heart and Life of their Religion consists viz. not only their Baptism that Foundation-stone though attended with so many impious and blasphemous Circumstances as the following discourse makes manifest But their Ministry also those Locusts and Frogs that come out of the Bottomless-Pit the top-stone of their Building But that which is most to be admired therein is his Plea for the validity of their Ordination by the Pope though Antichrist himself Because he doth not Ordain them as Antichrist but as God viz. as Christs Vicar in the Name of Jesus As though the aggravation of the thing wherein the Mystery of the Iniquity Antichristianisme and great Blasphemy lies should be urged for its extenuation and to enforce its validity For by the same Argument are not all their cursed Idolatrous Rites and Ceremonies to be vindicated with all their Blasphemous Bulls and Bloodiest Inquisitions and Massacres that have been imposed and perpetrated by the Popes Authority who never did them as Antichrist but in the Name of Jesus Christ and to promote his Service and Interest And if this be a good Argument for the Popes why not for the Turks Ministers also the Mufti being not Ordained from Mahomet as a Blasphemer but as the greatest Prophet of God And could not Jeroboam have pleaded much of this kind for his Calves as Mr. Ainsworths Arrow against Idolatry very excellently upon the point reasoneth which yet nevertheless would not excuse him and his Adherents for their worshipping the Devil therein nor deliver them from all the wrath and vengeance that followed them for the same But alas Whereto will not men run left to themselves who leave the Word for their Rule to embrace the Traditions and Inventions of men Oh! were not those twenty Queries In his 2d Admonit p. 142. so much against the self-evidencing Authority of the Scriptures in favour of Tradition a hainous provocation to say no more of them And not only so favourable to their Ministry but so many of their Ministrations also of Bowing Kneeling Musick Homilies Apocrypha Vows Holiness of Days Times Places yea even Images and Crucifixes also And as though by a Monkish zeal and confidence and some sweet pretensions to Brotherly Love Peace and Moderation with the Legerdemain of Fallacy and Quiddity and as Rutherford calls it unwashen distinction we were at last to be Trapan'd into Popery and perswaded to lick up all the vomit again And thereby to creat to himself the honour of being as the great Dictator so the great Reconciler of the World and to do no less in the atchievement than to reconcile Christ and Antichrist God and Belial Heaven and Hell And is there not ground from hence to cry out with the Prophet Be astonished O ye Heavens at this and be ye horribly afraid And admiringly to say Is not this one of God's wonders we are to marvel at mentioned Isaiah 29.13 14. Forasmuch as their Fear towards me is taught by the Precepts of Men. Therefore behold I will proceed to do a marvellous work among this People even a marvellous work and a wonder For the wisdom of their Wise men shall perish and the understandinâ—â—f their Prudent men shall be hid and surelâ— their turning things upside down shall be esteemed as the Potters clay with 1 Cor. 1.19 For I will destroy the wisdome of the wise and will bring to nothing the understanding of the Prudent Where is the wise Where is the Disputer c. And as to those other Quotations that are so often cited from Dr. Taylors Liberty of Prophecy I know it is usually said That what he wrote therein was not his own Judgment but done on purpose to set the Parliamentarians together by the ears in taking so much the part of the most hated Sect amongst them To which I would say That surely Dr. Taylor had the Reputation of a person of more Integrity Conscience and Honesty than so egregiously to prevaricate in the things of God Yet if that really was his design in bringing forth so much Truth with such fulness of Demonstration though in guile envy and deceit we are yet therein to rejoyce as saith the Apostle Phil. 1.4 And the more also to magnifie the Power Wisdome and Grace of God so to take the wise in their own craftiness and that can make Balaam himself that designs to curse his People to bless them altogether Object 4 But why do you take so much pains and Quote so many Authors to prove Believers Baptisme who ever denied it For is it not all along urged that Pagans and Infidels should not otherwise be Baptised but upon Profession of Faith and that the Children of Christians if not baptized in Infancy should be baptized upon Profession of Faith Answ To which I Answer That the Arguments in the first Part are not so much to prove that Believers professing Faith are to be Baptised but that they only are so to be and not others And that the Authors that are produced to prove Believers Baptism whether from the Commission Order or Ends thereof do also by Substantial Arguments conclude against the Baptising of any other and so necessarily by their own Grants exclude ignorant and Vnconverted ones And besides as so many of themselves acknowledg the Catechumens were not only the Children of Heathen but of Christians also and such too as were born to them after their Christianity witness those many instances given in the Fourth Century and by Mr. Baxter himself And as for Baptising Professors whether the Children of Pagans or Christians we ask no more Because Sprinkling of Infants as by many Arguments you 'l find is a meer Nullity no Baptism if not worse than none as you 'l find made good An Ordinance being so prophaned and the Name of God taken in vain where neither true Matter nor right Manner is observed Object 5 But it may be said and I have already met with it To
what purpose is this coming forth in a point so controversal at this juncture where there is more need of Healing than Dividing Subjects To which I reply Answer That if Paul useth so powerful an Argument from one Baptism Eph. 4. to press Vnion and Peace then if there hath been another Baptism set on foot in opposition to it that must needs be a Make-bate with a witness it being no less than an Error in a Foundation Nay that which doth assert two Foundations and two Principles And if so Then what more hopeful Endeavours can there be put forth to effect Peace than to discover remove such a Rock of offence by Delivering from the false and Recovering to the true and one Baptism which doth not only heal the Division betwixt the Baptist and Poedobaptist but the Poedobaptists amongst themselves who are as you have heard at so great odds in the point and so sollicitous as Mr. Baxter tells us in a Practical of such Concernment Without which there being such an Error in the Principle such a Foundation of Antichrist held fast all Exhortations to Vnion viz. in Church-fellowship and Communion will signifie little Therefore let the cause be removed the bone of contention taken away the peaceable effects necessarily follow A faithful Pleading and Pressing whereof is the upright design of this Vndertaking and is therefore with the more Faith and Confidence recommended to the Blessing of God and to the Hearts and Consciences of all Sincere Vpright Ones that desire to keep the Commandments of God and the Testimony of Jesus Christ With this earnest Desire and Expectation that the Candid Ingenuous Reader however contrary-minded will overlook what of frailty and weakness he may take notice of which may be too much and eye principally the Design Drift and Scope thereof And that if by the multitude of Quotations through so antient a track he finds any particular mistake misquotation or misapplication that he will not so dwell or insist upon it to reject the Truth of all the rest that are full and clear without exception which is the way that Carpers and Sophisters take and the method that Papists have all along taken in Reply to our Protestant-Writers Though this withal I can assure you that I have not willingly given any such occasion But have either transcribed the Authorities from their own Works or from some Authentick Writers that have so done and especially from the Magdiburgensian History so much esteemed amongst the Protestants and whereof I shall be accountable to any judicious Enquirer that may doubt the truth hereof Though by the the way it must be remembred That all Humane Authority urged from Antiquity is at best but Argumentum ad Hominem It being Scripture-Authority only that is of Divine force and as coming from God can oblige the Conscience Therefore if you will but please before you make up your Judgment and pass the Definitive Sentence to read the whole and laying all parts together weigh them with an impartial mind in the Ballance of the Sanctuary you will find I doubt not That as no Ordinance of Jesus Christ is more fully and clearly asserted from the Scripture founded with greater Wisdom and Righteousness or of more excellent Use to the Church than that of Believers Baptism however it hath been contemned nick-named and reproached So no Invention of Man or Innovation of Antichrist hath been more pernicious either to the Church or World or founded upon less of Reason Righteousness and Truth than that of Sprinkling Infants though it hath so long and so currently past for Christs Ordinance of Baptism Lastly If any shall be offended at this Witness though thus made good by a seven-fold Demonstration twice told Let thâ—m know that the Providence of God hath so ordered as they 'l find herein that they cannot oppose it without opposing and contradicting themselves there being scarce one Argument in the whole Book that is not substiantially confirmed by some eminent men of their own Amongst several Mistakes committed by the Press the Reader is desired to correct these following some whereof alter the sense viz. PAge 29. Line 15. Read or Church P. 30. l. 18. r. and respective l. 19. none for man l. 22. r. Body of Christ P. 50. l. 2. r. of Infants Bapt. P. 72. l. 4. r. by for tâ— P. 86. l. 14. r. that P. 94. l. 24. r. uncapable P. 129. l. 19. r. the name P. 134. dele rather P. 145. l. 17. r. new Garment P. 151. l. 4. r. for P. 152. l. 23. r. know that P. 191. l. 22. r. intail P. 229. l. 8. r. Generations p. 271. l. 12. r. them P. 276. l. 16. r. conform to P 285. l. 15. r. Lanifrank P. 287. l. 18. dele for P. 296. l. 18. r. Manichean P. 307. l. 12. r. â—ppositions In the Postscript p. 41. l. 13. r. contemptious traducing p. 50. l. 1. dele which p. 51. l. 19. by the Church The Contents of the whole The Book consists of Two Parts the first proving Believers The second disproving Infants Baptism under these two Heads 1. That the Baptising of Believers is only to be esteemed Christs Ordinance of Baptisme 2. That the Baptising of Infants is no Ordinance of Jesus Christ The first whereof is proved in seven Chapters viz. 1. From Christs positive Institution and Commission commanding it P. 1. 2. From the Apostolical Doctrines and Precepts teaching it p. 6. 3. From the Examples of Primitive Saints practising it p. 9. 4. From the Spiritual Ends in the Ordinance enjoyning it p. 15. 5. From the New-Testament-Dispensation requiring it p. 35. 6. From the Constitution of all the Primitive Churches confirming it p. 39. 7. From the Testimonies of Learned Men in all Ages since Christ witnessing to it p. 55. The second is also made good in seven Chapters more viz. 1. From the Scriptures total Silence as to any Precept or Practice to warrant it p. 97. 2. From the Silence of Antiquity it self as to any practice of it for 300 years or the imposing of it for at least till 400 years after Christ p. 107. 3. From the erroneous Grounds both as to fabulous Traditions and mistaken Scriptures pretended for it p. 151. 4. From the Change and Alteration of the Rite and Ceremony it self of Dipping the whole Man into Sprinkling a little Water on the Head or Face p. 232. 5. From the Nullity and utter Insignificancy of it as to any Gospel-Ordinance p. 253. 6. From the Absurdities and Contradictions of it p. 261 7. From the eminent witness born against it all along p. 269. The Examination of the Stories about Thomas Munzer and John a Leyden p. 318. With the History of the Antiquity of the Christianity of the Antient Britains and Waldenses And a Postscript in Answer to Mr. Bunyan Believers Baptisme Proved CHAP. I. Wherein the Baptism of Believers is proved to be the only true Baptism I. From Christ's positive Commission from Christs positive
further owned That there is a necessity for Scripture-Authority to warrant every Ordinance and Practice in Divine Worship viz. Luther Luther upon Gal. 1.9 saith There ought no other Doctrine to be delivered or heard in the Church besides the pure Word of God that is the holy Scriptures let other Teachers and Hearers with their Doctrines be accursed Calvin Calvin Lib 4. Inst Cap. 8. Serm. 8. Let this be a firm Axiom saith he That nothing is to be accounted the Word and Will of God to which place should be given in the Church but that which is first contained in the Law and the Prophets and after in the Apostolical Writings Basil Basil in his Sermon de Fide saith That it would be an Argument of Infidelity and a most certain sign of pride if any man should reject things written and should introduce things not written Austin Austin himself saith Detrabe Verbum quid est Aqua nisi Aqua Take away the Word what is the Water but plâ—â—n Water If the Word of Institutiâ—â— be wanting what doth the Element of Water signifie Theophilact Theophil Lib. 2. Paschal It is saith he the part of a Diabolical Spirit to think any thing Divine without the Authority of the holy Scripâ—ures Tertul. Tertu Contra Hermog I do adore saith he the fulness of the Scripture Let Hermogines shew that it is written if it be not written Let him fear the wee destined to those who add or detract And Mr. Ball Mr. Ball. very excellently to to this purpose in his Answer to the New-England Elders p. 38 39. saying We must for every Ordinance look to the Institution and neither stretch it wider nor draw it narrower than the Lord hath made it for he is the Institutor of the Sacraments according to his own good pleasure and it is our parts to learn of him both to whom how and for what end the Sacraments are to be administred in all which we must affirm nothing but what God hath taught us and as he hath taught us The sixth Article of the Churh of England The sixth Article of the Church of England saith very fully to this Point That the Holy Scriptures do contain all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required by any man that it should be believed as an Article of Faith or be thought requisite and necessary to Salvation We shall conclude this Chapter with that notable Observation that Bellarmine makes in the Case upon the Anabaptists calling for plain Scripture-proof for the Baptising of Infants from them who so exactly require it from others and will not in any other case admit the omission thereof in his Book De Bapt. Lib. 1. Bellarm. c. 8. where he saith That though the Argument of the Anabaptists from defect of Command or Example have great force against the Lutherans forasmuch as they use that Principle every where viz. That the Rite which is not in Scripture having no Command or Example there is to be rejected Yet is it of no force against Catholicks who conclude that Apostolical Tradition is of no less Authority with us than the Scripture for the Apostl's speak with the same Spirit with which they did write But that this of baptising of Infants is an Apostolical Tradition we know whence we know the Apostolick Scripture to be the Apostolick Scripture viz. from the Testimonies of the Antient Church Objection The Objection that is usually brought under this Head is That there is no express Command or Example for Womens receiving the Lord's Supper yet who doubts of a good ground from consequential Scripture for their so doing Answer In Answer whereto you 'l find there is both Example and Command for the Practice viz. 1. From Example Acts 1.14 where we read that Mary and other Women were gathered together and that these Women together with the rest of the Disciples were all together in one place and continued stedfastly in the Apostl's Doctrine and Fellowship and breaking of Bread and Prayers Chap. 2.42 44. it being expresly said That all that believed were together 2. It appears from command 1 Cor. 11.28 Let a man examine himself and so let him eat the Greek word signifieth a Man or a Woman the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the Common Gender as appears 1 Tim. 2.4 5. There is one Mediator betwixt God and Man and Woman there is the same word used Gal. 3.28 There is neither Male nor Femâ—le but ye are all one in Christ Let but as good proof appear for Infants Baptism and it shall suffice CHAP. II. Wherein by an Historical Account of Infants Baptism in its Rise and Establishment viz. when by whom and to what ends instituted it doth appear that there was no authentick Practice thereof for 300 nor any humane Aâ—thority enjoyning it till 400 years after Christ Together with an account also of its growth and how and by what lying Authorities it was with many superstitious Rites founded upon Apostolical Tradition with the impious and ridiculous fooleries added to it in every Age. FRom the learned Authorities before given we have gained thus much That as there was no Precept in Scripture for the baptizing of Infants so neither was there the least Practice to be found thereof in the Apostl's dayes as was so ingenuously before confessed by the Magdiburgenses Luther Calvin Erasmus Rogers c. Secondly That the approved Practice and known Custom of the Primitive Church was to baptize the Adult as all Ages acknowledge and only they at least for the first Ages as so fully attested by Eusebius Beatus Rhenanus Lud. Vives Bullinger Haimo the Neocaesarian Councel c. Thirdly That not only the Children of Pagans were as the Catachumens to be instructed and taught in the Faith in order to their Baptism but the Children of the Christians also as those famous Instances given from the Fourth Century by Field Naucler Daille Grotius Walafrid Strabo Taylor and others Fourthly The next thing we shall make appear is that as there was no Scripture-Authority to inforce it so there was no Humane-Authority to enjoyn it till above 400 years after Christ though to justifie that injunction Apostolical-Tradition to supply the want of Scripture-Institution was pretended whereof you have by the way this following account out of the three first Centuries CENT I. The first and most antient pretended Authority that hath been urged to prove Infants Baptism to be an Apostostolical Tradition The first pretended prooff for Apostolical Tradition is Dionisius the Areopagite is that of Dionysius the Areopagite Paul's Convert at Athens who flourished as is supposed about the 70th year of this Century Who as the Story tells us after his converse with Paul was sent by Clement Bishop of Rome to preach the Gospel in the West with Saturninus Lucianus Rusticus and others and that his Lot was
London going to a Dispute about Infants-Baptism told his friend He was going to hear a Miracle viz. Infants Baptism to be proved by Scripture And the Ground and Reason why they do so firmly own this Truth to the Protestants upon that subject is but the better to inforce and introduce their many other Traditions there being nothing else for that But whereas some object That Bellarmine and others do also bring Scripture for it Becan Becâ—n Lib. 1. c. 2. Sec. 24. answers That some things may be proved out of Scripture when the Churches sence is first heard about the Interpretation thereof for so he saith it is concerning Infants Baptism which is proved from John 3.5 Except a man be born of Water and the Spirit c. But the sense whereby to prove it it only manifest by Tradition And it is confirmed in the Canon Law and Schoolmen That Infants-Baptism was not reckoned perfect till the Bishop laid on hands which was called Confirmation viz. of the imperfect Baptism in Infancy and therefore saith Caistans Caistans secundum Jewel That an Infant wanting Instruction in the Faith hath not perfect Baptism Tom. prec p. 86. Dr. Field Dr. Field Lib. 4. P. 375. saith That Infants-Baptism is therefore called a Tradition because it is not expresly delivered in the Scriptures that the Apostles did baptise Infants or that they should do so The Oxford Divines Oxford Divines in a full Convocation Jan. 1647. say That without the consentaneous judgment and practice of the Universal Church they should be at a lâ—ss when they are called upon for proof in the point of Baptizing Infants Mr. Tombes Dr. Prideaux Dr. Pridâ— Controv. Theol. Sec. 392. Infants Baptism saith he rests upon no other Divine right than Episcopacy viz. Diocesan Episcopacy in use in these Nations Mr. Baxter Mr. Baxter in Defence of the Principles of Love p. 7. saith That the Anabaptists are Godly men that differ from us in a Point so difficult that many of the Papists and Prelatists have maintained That it is not determined in Scripture but dependeth upon the Tradition of the Church Though he saith he is of another mind himself To which many more might be added to prove to you That Apostolical Tradition for want of Scripture hath been urged as the principal and first ground of this Practice And not only for this but for all other Rites and Ceremonies as well those that have been already declared as Chrysme Exorcisme Consignation and innumerable more as those that have not yet been heard of or declared for as a late learned Author excellently observes That the Papists Dr. Owen in point of Tradition do herein very much exceed the Jews those old Tradition mongers who so made void the Law of God in their days by it For they tell us plainly that now their whole Oral Law is written and that they have no reserve of Authentick Traditions not yet declaâ—r'd But here the Romanists saith he fail us for although they have given us heaps upon heaps of their Traditions yet they plead that they have still an inexhaustible treasure of them laid up in their Church-stores â— breast of their Holy Father to be drawn forth at all times as occasion shall require And which Principle hath been the means of their Apostacy and is the great Engin whereby they are rendered incurable therein Dr. Owen his Proleg P. 67. Dr. Taylor D. Taylor P. 237. argues so fully and strenuously upon this point of Tradition that I cannot pass him by who saith Tradition by all means must supply the place of Scripture and there is pretended a Tradition Apostolical that Infants were baptized But at this saith he we are not much moved For we who rely upon the written Word of God as sufficient to establish all true Religion do not value the allegation of Tradition And however the world goes none of the Reformed Churches can pretend this Argument for this Opinion Because they who reject Tradition when it is against them must not pretend it in the least for them but if we allow the Topick to be good yet how will it be verified For so far as can yet appear it relies wholly upon the Testimony of Origen for from him Austin had it Now a Tradition Apostolical if it be not consigned with a fuller testimony than of one person whom all other Ages have condemned of many Errors and whos works saith Erasmus are so spurious that he that reads them is uncertain whether he read Origen or Ruffinus Therefore will obtain so little reputation amongst those who know that things have upon greater Authority been pretended to be received from the Apostles but falsly that it will be a great Argument that he is ridiculous and weak that shall be determined by so weak Probation in matters of so great concernment But besides that the Tradition cannot be proved to be Apostolical we have very good evidence from Antiquity That it was the Opinion of the Primitive Church That Infants ought not to be Baptized which saith he is clear in the Canon of the Council of Neocaesarca which he mentions at large in the original Greek Determining that none ought to be baptized without giving an account of their Faith and desiring the same That tie Traditons for Inf. Bapt. are fabulous Thus far Dr. Taylor In the next place we shall give you some account of the insufficiency and weakness if not the wickedness of those first Authorities that have been leaned upon to prove this Practice to be an Apostolical Tradition and which appearing fabulous all others depending upon the same necessarily fall to the ground whereof you have four or five of the principal of them and which may be useful to the Protestants whatever they are to the Papists viz. The first and earliest we meet with to prove Infants-Baptism to be an Apostolical Tradition is that of Dyonisius the Arâ—opagite mentioned already P. 109. quoted by Bellarmin Tom. 3. Lib. 8. Cassander in his Book de Bapt. and many other learned Papists for Authentick proof that Infants-Baptism was Apostolical out of his Ecclesiastical Hiâ—rarchy c. But that this was a piece of Forgery put upon the world may yet further more fully appear to you in that which followeth viz. This Dionysius the Areopagite living at Athens Dionysius Areopag who some will have to be Bishop of Corinth though Eusebius calls him Bishop of Athens for you must know according to Eusebius and Dorotheus all men of Name in the New Testament must be Bishops of some place or other and therefore they can tell you not only the Names of the seventy Disciples but what Bishopricks each did belong unto Now this Person being an Athenian must be supposed to be a learned Greek Philosopher and therefore upon none more fitly in this Age could be fathered all those Philosophical Tracts that are put upon him and amongst which you have two of
most eminency viz. his Hierarchy of Angels wherein you have the Orders Ranks Dignities Names and Offices of the Angels and Archangels a profound piece no doubt The other his Ecclesiastical Hierarchy wherein the Consecrations Orders Offices and Ranks of the Inferiour Angels viz. the Priests Friers Monks Bishops Arch-bishops and Popes are methodically treated and handled as also divers Rites and Ceremonies discussed amongst which that of Infants-Baptism is asserted to be an antient Apostolical Tradition which he declares he received from his Prafectors together with various Ceremonies that according to like Apostolick Authority are confirmed as an Appendix thereto viz. Gossips or Sureties Chrysme or the Anointing Cream Exorcisme or Sufflation viz. a blowing used in Baptisme whereby the Devil was to be blown away Consignation or the signing the baptized with the Sign of the Cross Confirmation or Bishoping the Baptized Children afterwards to compleat his imperfect Baptism by laying on of Hands Albes or white Garments for the Baptised Baptisterions or large Fonts to be placed in the Temples Altars also for the Eucharist and several other things which he affirms to have been in use in the Apostles days And this is one of the first Authorities that Father Bellarmine and others of them give us for the proof of this Apostolical Institution and which must be received with equal Authority to the Holy Scriptures and a very convincing one no doubt concerning which though if there was nothing but the bare Repetition thereof it may sufficiently detect the Cheat the lies being so gross so ill made and laid together that every common understanding may easily perceive the juggle For how absurdly ridiculous is it to say that Paul or his Praefectors should acquaint him that it was an antient Apostolical Tradition if it had been true Paul might have told him it had been new but by no means in those days an old Apostolical Tradition And to tell the world of Baptisterions and Altars in Temples when no such things as Temples for Christian Worship for above 200. years after And also of those other impious fooleries that were not known nor heard of for some Ages after so strangely by Gods Providence were they infatuated to come forth with such ridiculous madness to detect their own folly And to testifie that this was to be that Interest that should appear with all deceivableness of Unrighteousness Which horrid Cheat you have very convincingly discovered and detected by many Learned Men besides those already mentioned Page 110 in the first Chapter You have he Magdiburgenses Cent. 1. L. 2. p. 625 626. and Cent. 4. p. 420 554 and 1129. Also by Perkins Reynolds Rivet proving by many Arguments it was wholly spurious and supposititious and that it could not from many considerations be written by the ingenuous Contriver till the fourth or fifth Century that none of the Church-writer in those times took any notice of it and that Austin himself went not higher than Origen And which wretched Forgery is excellently detected in 39 Arguments by the Learned Dailly a late renowned Protestant-writer in France in his Book called de Scriptis A Second Proof leaned upon to verifie the truth of its Apostolicalness is that of Justin Justin Martyrs Martyr Responses Responses especially to the 56 Questions before mentioned Page 111. and Chap. 2. which many of the aforesaid Authors do learnedly detect to be spurious also as Perkins Rivet and others yea and many of the very Papists themselves do disown the same as ridiculous forasmuch as Origen and the Manichees are mentioned therein that were not in being for so long time after And concerning which Responses M. Baxter Mr. Baxter himself in his plain Scripture proof P. 155. is pleased to tell us That as to that of Justin Martyrs to the 56th Question He would not insist upon it because though the place be most express for Infants Baptism for when the Friars hand was in he could do it to a hairs breadth and the Book antient yet that it was either spurious or interpolate A Third antient Proof urged in Confirmation hereof is the Decretals and Institutions of several Popes in this 2d Cent. viz. Pope Clement P. Clem. for Chrysm Consignation and Confirmation Secondly Pope Hyginus P. Huginus for Gossips Chrysm and Dedication of Churches upon whose Authority Mr. Baxter layes so much stress that he Prints it in the front of his Scripture-proofs amongst other of the Antients and boastingly calls for as good proof from Antiquity against Infants-baptisme concluding that Gossips could not be but for Infants-baptism Though the words out of Gracian as L. Osiander gives them are otherwise Cent. 2. L. 2. C. 5. viz. In Catechisme in Baptisme and in Confirmation if necessity require there may be one Surety or Gossip as usually rendred Infants being not so much as mentioned having it seems Gossips as hereafter you will find in other Rites as well as in Baptism and for Men and Women as well as Children Thirdly Pope Victor P. Victor for confining Baptism to Easter Fourthly Pope Pius P. Pius for Baptisteriâ—ns The spuriousnes of all which Decretals is learnedly by Osiander Perkins Rivet c. detected And to whom I shall adde what I find in Mr. Fox Mr. Fox in his Martyrology Vol. 1. P. 75. who speaking of these Decretals saith judiciously if not prophetically viz. Most lamentable it is that the falsifying of such trifling Traditions under the false pretences of Antiquity either was begun in the Church to deceive the People or that it hath remained so long undetected For saith he I think the Church of God will never be perfectly reformed before these Decretal Constitutions and Epistles which have so long put on the vizard of Antiquity shall be fully detected and appear in their colours wherein they were first painted And concerning which the Magdiburgenses Magdib very excellently Cent. 2. p. 111. That if it should be taken for granted that all this was true as is expressed in these Decretals of these Roman Bishops then what could be more certain than that even now the Mystery of Iniquity began to work in the Church of Rome in their so corrupting and contaminating the simple Form of Baptism concerning which nothing is so much as mentioned of in any other Church The next Testimony that is alledged for Authentick proof in the Case is that of Origen in the Third Century Origen's Testimony examined and of which there is so much stress laid by Austin and others for from him saith Dr. Taylor he only had his proof of Apostolick Tradition for as yet it seems the former Testimonies had not seen the Sun his words are these taken out of his fifth Book in his Homilies upon the sixth Chap. of the Rom. viz. The Church received a Tradition from the Apostles to give Baptism to Children But whether this Testimony ought any more to be regarded than the former let these following Considerations
Elder when they learn when they are taught why they come let them be made Christians when they can know Christ Secondly From the weightiness of the Ordinance which ought not to be trifled with For saith he they that do understand the weight of Baptisme will rather fear the attaining it then the deferring it Thirdly From the sinfulness of such a Practice So rashly saith he to give such Holy things to Dogs and to cast such Pearls before Swine and so headily to partake of other mens sins Fourthly From the absurdity of it To refuse to commit Earthly and Secular things to their trust by reason of their incapacity and yet to commit to and intrust them with Heavenly and Spiritual things Fifthly From the folly of exposing of Witnesses Who by death may not only frustrate their Promises but be disappointed through the evil disposition of them they so largely undertake for Mag. Cen. 3. c 6. 125. Sixthly From the consideration that the Adult were the only proper Subjects of Baptisme because saith he Fasting Confession Prayer Profession Renouncing the Devill and 〈◊〉 Works is called for from them Coron Mil. 124. The Witness Born by the Donatists THe second we shall mention is the Witness that the Novations and Donatists gave against it 2. Novations Donatists Austin as Austins 3. and 4. Books against the Donatists doth demonstrate wherein he manageth the Argument for Infants Baptisme against them with great zeal enforcing it by several Arguments but especially from Apostolical Tradition and cursing with great bitterness they that should not embrace it And therefore Osiander Osiander in his Epit. Gen. 16. P. 175. saith That our modern Anabaptists were the same with the Donatists of old And Fuller Fuller in his Ecclesiastical History l. 5. p. 229. saith That the Anabaptists are the Donatists new dipt And in farther Confirmation thereof Pope Innocent I. the first Institutor and Imposer of Infants Baptisme did banish thâ—â— People called Cathâ—ri out of Rome as Socrates Socrates l. 7. c. 9. We put the Donatists and Novations together because they did so well agree in Principle Cryspin as Cryspins French Hist P. 17. out of Albaspinaus upon Optat. Milevitanus Observat 20. telleth us saying That they hold together in the following things viz. First For purity of Church Members by offering that 〈◊〉 ought to be admitted into Churches but such as were visibly true Believers and reâ—â— Saints Secondly For the purity of Church-Discipline as the Application of Church Censures and keeping out such as had Apostatised or scandalously sinned Thirdly They both agreed in asserting the Power Rights and Priviledges of particular Churches against Antichristian incroachments of Presbiters Bishops and Synods Fourthly That they baptized again those whose first Baptisme they had ground to doubt Eckbert Eckbertus and Emericus two great opposers of the Waldenses for denying Baptisme to Children as afterwards you 'l find do assert That the new Cathari or Puritans which they called the Waldenses do conform to the Doctrine and manners of the old Cathari viz. the Nâ—vations And Paul Perin Perin in hâ—s History of the Waldenses tells us That the Fratricelli or little Brethren another name given to the Waldenses were time out of mind in Italy and Dalmatia and were the Offspring of the Novations persecuted and driven from Rome about 400. and why for their purity in Communion were also called Cathari And as for Cassanders Reason in his Epistle to the D. of Cleve why the Donatists did not disown Infants Baptisme mentioned also by Mr. Gâ—bbâ—t I conceive hath no weight at all in it viz. because the 6 Council of Carthage decreed That all that returned from the Dâ—natâ—â—â—s should be received â—â—to the Catholick Church without Rebaptisation thâ—â—gh â—aptized in Infancy which is bâ—◠〈◊〉 supposition at â—â—st that they might be baptized in Infancy oâ— they might not and câ—â— signifie nothing against all the former Evideâ—â—â—â— â—bjeâ—â—s But the Nâ—vations and Doâ—â—â—isâ—s were by Popes and Councels adjudged and dealt with as Hereticks Answ So were the Waldenses as you 'l hear none more and so have â—een the Christians in all aâ—es therefore all that have heen so Censured ought not so to be esteemed Paul himself tells us That in the way they called Heresie so worshiped be the God of his Fathers And indeed what part of the purest Gospel way and worship has escaped this Censure Neither doth is follow if Christians should erre or mistake themselves in some things that therefore they must be rejected as Hereticks in others I could enumerate several gross errors and mistakes of Austin himself their great opposer as they are â—â—corded amongst his Navi mâ—st be therefore be esteemed 〈◊〉 Heretick But as to the Novaâ—â—us and Dâ—natists so much one in principle and praâ—tiâ—e however adjudged by Popes and Councils I 〈◊〉 find they 〈◊〉 other then a very Holy Peoplâ— â—â—â—â—cially the Novations whose great Crime was that they prest after purity in worship and to separate 〈◊〉 you have heard from Antichristian defilement therefore called Puritans or Cathari concerning whom Socrates Scholastious speaks so honourably and so largely vindicates from the Calumnies cast upon them defending them to be a holy zealous sincere faithfull People The Witness born by the Ancient Britains THe next we shall mention 3. Britains is that witness we find born by the Old Britains of whose Antiquity and Purity in Christianity you have a more particular account in the following History who having as you will find received the Christian Doctrine and Worship from the Apostles time did entirely keep thereto cleaving to the Scriptures utterly renouncing all Romish Traditions and Superstitions especially the Remains of them that after the Roman and Saxon invasions inhabited Wales to whom Austin the Monk the â—â—gate of Pope Gregory about the year 604. did address in two Assemblies that he procured upon the Borders of Wales to engage them as he had done many of the Saxons to embrace the Romish Rites especially in Christening Children and keeping Easter But in as much as they utterly refused to be seduced by him therein he not only threatned their ruine but accomplished the same in a short time after Concerning which Mr. Fox Fox in his Martyrology P. 153 154. 1. Part tells us That Austin having charged them to Preach with him to the English and that they should among themselves form certain Rites and Vsages in theer Church especially for keeping their Easter Tide and Baptizing after the manner of Rome and for which he quotes Bede Polichron Huntingdon Jornalenses and Jeff Monmouth and Fabian Fabian 5. Part Ch. 119. c. Fabian expresseth himself thus Fol. 125. Part 5. viz. Then he said to them since you will not assent to my Hosts generally assent you to me especially in that things The first is that you keep Easter iâ— dâ—â— form and time as it is Ordained The second that you give Christendome tâ—
Lord that hath so long lain under so much obloquy and reproach and been buried under so much Antichristian Rubbish in these Nations There are two material Objections that I conceive it will be necessary to obviate viz. First That Concerning the German Anabaptists Tâ—e miscarriages of the German Anabapt examined and the reproach from thence reflected upon the way removed And Secondly Concerning some of the Waldensian Confession th◠〈◊〉 seem to own the Baptizing of Infants To the first What has been more frequent in these latter Times then to reflect some grosâ— miscarriages of some that went under the name of Anabaptists in Luthers days upon the whole profession ever since To which I would say these few things That take it for granted that things were so 〈◊〉 matâ—â—â— of Fact that many Anabaptist did prove foâ— horribly wicked aâ— Spâ—â—hantiâ—s Slâ—â—den Osiander and others do report yet how unreasonable and uncharitable would it be to render all the people either in those times or since to be such Persons also and to judge an Error in the Principle from the Error in Conversation of some that have profest it for by the same Rule may not the purest State of the Church both in the Old and New Testament be sensured and judged who had their Chora's Judases and Diatrophes amongst them But that others that owned that Principle were Men of another Spirit both in that as well as former and latter times you have most ample and authentick Testimony from their greatest Enemies witness that honourable Caracter that Rainerius the bloody Inquisitor gives of them in those days P. 14. of those in France Cassander Bellarmine Anabaptists well reported of and Baronius P. 22. of those in Germany Mr. Baxter himself one of their severest Enemies in these Nations yet hath done himself and his opposites that Right as to witness to the Innocency of their conversation which you may please to read in his own words in his Book called the Defence of the Prin. of Love P. 7 viz. That Anabaptists are Godly Men that differ from us in a Point so difficult that many of the Papists and Prelatists have maintained that it is not determined in Scripture but dependeth upon the Tradition of the Church And I know as good and sober men of that mind as of theirs that are most against them and that he once motioned Tearms of Concord to the Anabaptists and was in as hopefull a way for peace with them as with most others And in his late large Book called a Christian Directory he is pleased to say P. 827. That Anabaptists may not only be admitted to Church Communion but may be tollerated in their practice also 1. Because they agree with us in all Points absolutely necessary to Communion 2. That the Ancient Christians had liberty either to Baptize on to let them stay till Age as they thought best And therefore Tertullian and Nazianzen speak against hast And Augustine and many Children of Christian Parents were baptized at Age and if so what greater Argument against Apostolical Tradition And 3. That the Controversie is of so great difficulty that is in all such Cases none that differ be tollerated we may not live together in the World or Church but endlesly excommunicate or persecute one another But in the next place I think it will not be unnecessary being upon this Point to give you some account from the best Authors of the matter of fact it self that has occasioned so much blunder in the world The Rusticks War concerning which you must understand there are two things especially reflected upon viz. First those many insurrections and disturbances that happened in Isuria and Sweâ—ia by times for the space of 22. yâ—â—rs viz. from 1502. to 1525 called the Clowns or Rusticks War wherein Munzer and several other Anabaptists were concerned in Luthers time And the other those horrible thing that are spoken of to have been in the City of Munster in Westphalia from the years 1532. to 1536. by Jâ— a Layden Mathias Gniperdoling c. As to that of the Clowns War Baronius I find in Baronius's Annals that in the year 1502. there was a Conspiracy of Husbandmen against the Bishops and Canons which was called the Rustick League which began from two Rusticks of which Conspiracy the principal Article was That they should shakâ— off every Yoâ—e and in imitation of the Helvetians should recover their liberty Which beginning sâ—ith Osiaâ—der Cent. 16. P. â—â—4 were the â—â—â—ludiâ—m of that great sedition of the Rustickâ— which was in its vigour 1525. Gnodol Gnodoliuâ— â—n his History of the Rusticks in Germany in the year 1525. Lib. 1. saith That in Sweâ—â—â— where they first began they did openly signifie that they were not Gospellers nor did flow together for the Gospels sake Vpon the account of Civil and Religious Liberty but because of Exactions The first Boars that rose were against Count Lyâ—siâ—â— to whom after an infinite number of Rusticks did joyn themselves crying up Gospel-Liberty after as well as Civil in both which they were so opprest by their Lords and Bishops which Spanhemius himself in his Diatroâ—e Misteria referâ— to Luthers Book of Christian Liberty as the occasion taken by them Bish Jew Bishop Jewel in Defence of the Apology of the Church of England Part 4. Chap 1. Diviâ—â—â—nâ— to Harding to his upbraiding the reformation saying What became of the Hundred Thousand Boares of Germany consumed by by the Sword of the Nobility for that their Sedition and Rebellion answers him thus The Boares of Germany of whom you speak for the greatest part were Adversaries unto Luther and understood no part of the Gospel but conspired together as they said against the cruelty and tyranny of their Lords as they had done 22. years before in the Conspiracy called Liga Sotularia the partners of which Conspiracy had for their word the Vergin Mary and in honour of her were bound to say five Ave Maries every day Papists as well as Protestants ingaged in the Rustick War and touching those latter Rebels Luther writ against them It is true Munzer was a busie man in Thuâ—ingia and stir'd up the People disposed to tumults by reason of oppression Osiander Osiander gives us in the 16 Century P. 36 37 c. the Twelve Demands of the Rusticks comprehending their Civil and Spiritual Liberties wherein people of all perswasions concerned themselves which was no other then their Neighbours the Switzers had successively undertaken before them And had Geneva where they did the like or any of the famous Men amongst the Cantons miscarryed in their attempt they and their Religion too might have fallen under as much obloquy as the chiefest of those people did in their defeat which the Papasts you find nevertheless do reflect upon the whole Reformation and that upon as good grounds as the Protestants have since reflected upon the Anabaptists because there were some of their perswasion