A Confutation of Errors Maintained by the Anabaptists, Chapter 1
CHAP. I
This Chapter contains a Confutation of many errors maintained by the Anabaptiſts in their Articles of Faith defended againſt me, by Mr. Spilsbury one of their Teachers.
Their firſt Article they beleeve, that there is one rule of obedience for all Saints in all places to be obſerved, of which I doubted: his anſwer was that the ſcripture is that rule to trie and judge all things.
I anſwer, the ſcripture is an eternall rule of righteouſneſſe, but not commanding the ſame things to be obſerved by all Saints in all times, and in all places. The Jews were commanded many things which we are not, and yet by the Scriptures; and we are commanded many things here that ceaſe at our death, and ſhall not be done in heaven: then the ſame things are not to be obſerved by all Saints in all places. Againe if the ſcripture be a rule for all Circumſtances in all duties that make for outward decency and uniformity; Then I muſt ſee a rule for theſe things before I give my faith to this Article. In their next article they beleeve that all who know God and Chriſt ſhall have eternall life, but vengeance ſhall be rendered on all that know not God and Chriſt: but here I doubt they exclude all Infants that dye in their Infancy from ſalvation, becauſe they are not capable of ſuch knowledge of God and Chriſt. You anſwer ſaying you know not what is this knowledge, neither hath the ſcripture revealed any ſuch that were ſaved. But was not Jereboams child ſaved, when the Lord himſelfe ſaid that there was ſome good thing in him towards the Lord God of Iſrael. 1 King. 14, 15. And did David rejoyce that his childe was damned, and did he deſire to goe to hell to his childe and rejoyce in beleeving it. 2 Sam. 12.23. And why ſhould not Infants that dye be ſaved, when as they may be ſanctified, which is eternall life begunne already? and they may be ſanctified as well as Jeremiah and John the Baptiſt. Jer. 1.5. Luke 1.15. Then, are you a teacher and know not theſe things? but you ſay you will not judge them, when as you make it an article of your faith to beleeve that none ſhall be ſaved without this knowledge of God in Chriſt, which infants are not capable of; yet they may have the ſeeds of grace in them wrought by the Spirit of God: neither can this be denyed, when as they are ſanctified by the Spirit of God. Againe if I ſhould beleeve this Article, I feare I ſhould condemne many of Gods people, which have the faith of adherence, but not the faith of evidence: for many that live a holy life, may want a cleare evidence that God is reconciled to them in Chriſt, therefore I dare not give my faith to beleeve this Article.
Your ſixteenth article is this, you beleeve that unleſſe Chriſt had beene God he could not perfectly have knowne the will of God, which I doubt of: but you anſwer that you beleeve that Chriſt was both God and man and the Prophet that all muſt heare: but what of this? who doubts of it? but then you ſay that you will decline what the Word of God doth not hold forth: but I feare you will not be as good as your word, but ſuppoſe you be; yet how doth this ſatiſfie my doubt? Yet further I grant that no creature can fully know this ſecret will of God: for Chriſt as man knew not when the day of Judgement ſhould be. Mark. 13.32, Neither can one creature know what God hath revealed to all creatures. Man doth not know what God hath revealed to Angels, nor doe they know fully what God hath revealed to men, 1 Pet. 1.12. neither doth one man know what God hath revealed to the ſoule of another: yet all this hinders not but Saints and Angels glorified, although they be but creatures, doe perfectly know what Gods will is to them, and their duty to him: then if you beleeve this article, that Chriſt had not perfectly knowne the will of God, but that he was God: Why then doe you ſay that you will beleeve no more than the Word holds forth? The VVord ſaith although here we ſee but darkely, as through a glaſſe or latiſee, yet then we ſhall ſee face to face, and know as we are knowne, 1 Cor. 13.12. and yet creatures ſtill, not Godded with God nor Chriſted with Chriſt, and yet we ſhall perfectly know his will to us, and our duty to him. Then if you be as good as your word, you muſt caſt away this Article of your faith.
The twentieth article, you beleeve that the Kingdome of Chriſt ſhall then be perfected, when Chriſt ſhall come the ſecond time, and reigne amongſt his Saints; Here I doubt you beleeve that the Kingdome of Chriſt ſhall then be perfected, when Chriſt ſhall come from heaven perſonally into this world before the end of it, and raigne: Monarchically here on earth a thouſand yeares. Your anſwer is that Chriſts Kingdom ſhall then be perfected, when Gods will is accompliſhed in the ſame: and that Chriſt by the brightneſſe of his appearing ſhall effect it; but in what ſpace of time, you know not. I anſwer, Gods will cannot be accompliſhed till all his decrees are fulfilled, which cannot be before the day of Judgement: then ſhall all things that offend be gathered out of his Kingdom, and caſt into the furnace of fire Math. 13.40, 41, 42. Then after the diſſolution of all things ſaith Peter, we according to his promiſe look for new heavens and a new earth, wherein dwelleth righteouſneſſe, 2 Pet. 3.13. then indeede what Adam loſt ſhall be reſtored by Chriſt the ſecond Adam to its firſt purity, and then the Saints ſhall inherit all things, Revel. 21.1.7. For the new heavens and the new earth which I will make, ſhall remaine before me ſaith the Lord, Iſai. 66.22. then the Kingdomes and Dominions under the whole Heavens ſhall be given to the Saints of the Moſt High, whoſe Kingdome is an everlaſting Kingdome, and all Dominions ſhall ſerve and obey Chriſt, Dan. 7.27. and of his Kingdom there ſhall be no end. Luke. 1.33. But the heaven ſhall receive Chriſt till the reſtitution of all things to their firſt perfection, Act. 3.21. then this article is not by the ſcripture held forth; therefore I dare not give my faith unto it.
The five and twentieth article, you beleeve that the tenders of the Goſpell are abſolutely free and no way requiring, as neceſſary the preceding miniſtry of the Law, or any qualifications or preparations wrought by it: but onelyonly that the naked ſoule as a ſinner and ungodly, to receive Chriſt crucified, dead and buried, riſen and made a Prince and a Saviour for ſuch a ſinner. But I doubt of this, and you anſwer that you know nothing abſolutely neceſſary to ſave man, but Jeſus Chriſt and him crucified, and faith to beleeve and apply the ſame: but is not the Word of God a neceſſary Inſtrument in the hand of Chriſt, whereby he workes faith in us, Rom. 10, 17? by which we beleeve in Chriſt: then is not the VVord of God neceſſary to ſave where it is, although God is able to worke faith in his elect without it in places where it is not, but this being the orrdinary way for our ſalvation, and while this laſteth, we muſt not ſeeke any extraordinary way: then you ſay the way that God ſaves men, you will leave to him, and every mans experience, when as you make it an article of your faith to beleeve that the Law of God can be no inſtrumentall meanes to worke any qualifications, as the Law to fit the ſoule for the ſeeds of grace: when as three thouſand witneſſes by experience were pricked by the Law in one place. Acts 2.37. before the Goſpell was applied to cure them, and multitudes more in ſcripture; beſides every godly mans owne experience; but your conſcience hath forced you to renounce this article, and inſtead of beleeving it, you leave it to every mans owne experience.
The ſeven and twentieth article, you beleeve that the three Perſons in Trinity, are made over to Chriſtians in their fulneſſe; but I ſuppoſe they have no more of God then a finite creature is able by the weake hand of faith to receive. According to thy faith be it unto thee, Math. 8.13. But you anſwer God makes knowne his grace and good will to man in Chriſt by his Spirit, ſo farre as he pleſeth: but who doubts of this, but I ſuppoſe we are not capable to receive the fulneſſe of God, we have but our meaſure according to the gift of Chriſt. Epheſ. 4 7 13. neither doe we receive the fulneſſe of Chriſt, but out of his fulneſſe we receive, Iohn 1.16.
The nine and twentieth article, you beleeve that thoſe which are beleevers are in truth really; ſeparated both in ſoule and body from all ſinne through the bloud of the everlaſting Covenant; but I much doubt of this; you anſwer that you beleeve all ſinne is ſo taken away by Chriſt that it ſhall never hinder the ſalvation of any beleever; but this is not my doubt; then you ſay for a beleever to have no ſinne, while he lives in the fleſh, that you deny, and ſo have caſt away this article of your faith: in which you have publiſhed to the world that you beleeve that every beleever is really ſeparated from all ſinne both in body and ſoule by the bloud of Chriſt: then for ſhame doe not carry one face in private, and another publickcly to the world.
The three and thirtieth article you beleeve that Chriſt hath a ſpirituall Kingdome here on earth, which is his Church that he hath purchaſed and redeemed: but this I grant; then you beleeve that this purchaſed redeemed Church of Chriſt is viſible, and a company of Saints called and ſeparated from the world by the VVord and Spirit of God to the viſible profeſſion of faith, and the Goſpell, and baptized in the faith, and joyned to the Lord, and to each other by a mutuall agreement in practicall enjoyment of the Ordinances commanded by Chriſt their Head and King; but I much doubt of theſe things, then you anſwer ſaying you beleeve that the Church of Chriſt is a purchaſed people called to their viſible profeſſion of him; and for inviſible things you leave to God till he make them viſible. But here all men may ſee the falſeneſſe of your faith; for when you ſhould bring it into the preſence of God, then you leave it. but how dare you publiſh to the world that thoſe whom Chriſt hath purchaſed and redeemed, are viſible, making profeſſion of faith and the Goſpell, and baptized and joyned to the Lord, and to each other in the practicall injoyment of the Ordinances? When as know I put you to it, you dare not ſtand to it, but you will leave it to God, and ſo you caſt away this article alſo: and I thinke if I ſhould goe to all whoſe hands are at them, they would ſhuffle in the ſame manner, and I would wiſh you to take them to helpe you; and ſo if you can prove all the redeemed of Chriſt to be ſuch: I am ſure he ſaith himſelfe other ſheepe I have which are not of this fold, them I muſt bring in, Iohn 10.16. then are all viſible and called, and already make profeſſion? &c. Nay, thoſe that are in the ſtate of grace are not ſo viſible; for that white ſtone and that new name written, no man knowes but he that hath it, Revel. 2.17. they are called hidden ones, Pſal. 83.3. and the Lord had ſeven thouſand which the Prophet knew not of, 1 King. 19.18. And ſometimes the Saints themſelves in the viſible Church may diſagree: Witneſſe Abraham and Lot, and Paul and Barnabas, Gen. 15.7. Acts 15.39. and then the cruelty of this article ſhewes from whence it came, which condemnes all that are not in your Church, to be reprobates: then I cannot blame you for leaving it to God, when you are queſtioned for it; but if your heart condemne you, take heede of hypocriſie, God is greater then your heart and knoweth all things, 1 Iohn. 3.21.
The foure and thirtieth article, you beleeve that to this viſible Church all are bound to come, and acknowledge Chriſt to be their King Prieſt and Prophet, and to be enrouled amongſt his houſhold ſervants: now this I grant, if you mean the univerſali inviſible Church: but I much doubt whether it ought to be ſo in yours, or in any viſible Church, but you anſwer that you know not how any can be either Sonnes or Servants of God that are not of his houſhold; this I grant to be true in the inviſible Church; but as I proved before, all are not viſible; ſo then their names ought to be written in heaven, Luke 10.20 but not written amongſt your company, then you ſay that you are ignorant of any inviſible Church or Houſe of God; I anſwer, Ignorance will not excuſe your ſinne, for Chriſt is the Head of the body or Church, both of things viſible and inviſible, Revel. 1.16, 17. then although you know not the Church of the firſt borne in which the ſoules of juſt men are made perfect, yet you may know that there is ſuch a one, Heb. 12. and although the Saints departed know not what is done in the viſible part of the Church here, as the Prophet ſaith, Iſai. 63.16. will this prove that there is no ſuch thing? Againe, if you know nothing in the Church, but what is viſible to all, you plainely ſhow your ſelfe to be an hypocrite. For ſpirituall things are ſpiritually diſcerned, 1 Cor. 2.14. there is foode which you know not of, you have not taſted of that hidden Manna, Revel. 2.7. Iohn 6.32. and while your name is at thoſe articles, you want that inward grace of faith to beleeve them, and ſo cannot ſee like Moſes him that is inviſible, Heb. 12.27.
The ſixe and thirtieth article; You beleeve that every particular Church hath power to chuſe for themſelves meete perſons into office, and none other have power &c: but I doubt of it; you anſwer either the Church or the World muſt chuſe them, and which it is let the Scripture be judge: this I grant that the Church repreſentative or the Presbytery ſent Iames and Iohn to Samaria Acts 8.14. and Paul and Barnabas another way. Chap 13.3. but no man never did labour to gather to himſelfe a Church, neither did any Congregation ſeparate themſelves from the reſt, and claime this power to chuſe officers out of their owne company, but they brought them to the Apoſtles to ordaine them, and to appoint or authorize them to their office. Acts. 6.3.6. The Apoſtles laboured to gather diſciples to the multitude, having all an Intereſt in it, as a common Presbytery: ſo then there never was any ſingle Congregation governed by it ſelfe, though you make it an article of your faith to beleeve it.
The ſeven and thirtieth article; You beleeve that you may take one of your ſheepe and make him your ſhepherd; but I doubt of it; you anſwer that you know not where the Saints ſhould find a Paſtor, if not among Church members: but this I grant, for we muſt chuſe a Chriſtian, & not a Iew or a Turke to be our Miniſter, and we muſt take him out of the Church of England, and ſo we doe when we take them out of the Schools of the Prophets, the Univerſities: for a Trades-man is placed by God otherwiſe, and a man without humane learning ought not to meddle in it: it is none of his buſineſſe, and hee ought not to meddle with other mens matters; yet here you make it an article of your faith to beleeve that your Congregation may take one of themſelves, and make him their Paſtor. I grant that we may take a man of our coaſts, and ſet him up for a watchman. Ezek. 33.2. But for you to take a ſheep of your owne flocke, and make him your ſhepheard, having no ordination, but from his fellow-ſheepe: you have no foundation in the ſcripture for this article of your faith.
The eight and thirtieth article; You beleeve that the Miniſters maintenance muſt be a voluntary contribution: but I doubt of it; your anſwer is, that all acceptable ſervice to God ought to be free, whereof his ſervants maintenance is a part. I anſwer, it is true, although the Miniſters wages ſhould be certaine, yet it ſhould be given freely: and ſo we ſhould freely pay all other debts; and although it ought to be certaine yet this hinders not but we may be willing and doe it freely: and ſo ſay this is a ſervice to God I ſay it is no more to God then all other duties of the ſecond table of the Law are: which are to be done to men in conſcience of obedience to God that commands it. But the argument why the ſeven Churches will give the Miniſter what they liſt, is this becauſe it was Philemons voluntary contribution, if he did any thing for his man Oneſimus that had brake covenant with him and was ran away from him, and Paul intreates him to uſe him kindely, Phil. 14.18. But what is this to the Miniſtery? Will it follow becauſe a ſervant hath broke covenant, and is run away from his Maſter, and now what he doth for him is voluntarily, that therefore a Congregation may do ſo with their faithfull Paſtor that abideth with them? Yet I confeſſe if a Paſtor ſhould doe with his flocke, as Oneſimus did with his Maſter, be unfaithfull and runne away from them: then let him ſtand to their voluntary contribution; then here is but a weake foundation for this article.
The nine and thirtieth article; You beleeve that baptiſme muſt be diſpenſed onelyonly to perſons profeſſing faith, to diſciples that are taught: but this I doubt of; you anſwer ſaying you beleeve all that Chriſt commanded, and his ſervants preached, to be truth in Gods worſhip, which was to baptize ſuch as beleeve; but I ſay the Command of Chriſt was not to baptize them that beleeve, but it was to teach, baptizing all Nations; and his ſervants practiſe was, if the chiefe in any houſe beleeved Chriſt to be the Sonne of God, they baptized all the family without any exception of Infants or ſervants; for baptiſme is the preſſe-money before they enter into the Chriſtian warefare, it is a Chriſtians colors; then ſhall any profeſſe himſelfe a ſouldier for Chriſt, before he hath received his colours, or his preſſe-money? it were preſumption for any to doe it, and it is for want of wit in thoſe that deſire it; ſo then profeſſing is rather after then before baptiſme, unleſſe you would have the Souldiers of Chriſt fight their warfare, and then afterwards come for their preſſe-money.
The fortieth article; You beleeve that this Ordinance muſt be diſpenſed by dipping or plunging; which I doubt of; you anſwer what Chriſt commands ought to be done without doubting; this I grant; but then you ſay that Chriſt commanded to baptize by plunging; but I cannot finde it; therefore I dare not give my faith to this article.
The one and fortieth article, You beleeve that the perſons deſigned by Chriſt to diſpenſe this Ordinance, are not officers in the Church onelyonly, but teaching Diſciples; this I doubt of; but you anſwer that a Diſciple; did baptize but you know no officer except a Deacon that did baptize: yet you deny not but they may; but doe you not know that Paul the Apoſtle baptized Criſpus, and the houſhold of Stephanus and the Jailor, and all his? But whoſe Diſciple was he? and the Deacon you ſpeake of. I ſuppoſe to be Philip, but he was called to be an Evangeliſt, and then he baptized the eunuch. Acts. 8.21. It is there ſaith that he was one of thoſe Deacons, not that he is one ſtill; then your ſeven Churches would prove that Diſciples may baptize from theſe ſcriptures. Math. 26.26.28. Mark. 16.17. John 4.12. Acts 20.7. But what if Chriſt called his Apoſtles Diſciples in relation to his owne Perſonall Miniſtery? will it follow that he ſent them out Diſciples? if ſo, then hee ſent them out to be taught, and baptized of all Nations; but Chriſt ordained twelve, and ſent them out to preach, and they were called Apoſtles before he ſent them out. Mark. 3.14 6.30. Luke 6.13. But then he ſought for baptiſme in the old Teſtament, and there he found that God ſaith, binde the teſtimony and ſeale of the Law among my Diſciples. Iſai. 8.16. I anſwer, if God binde the Law and ſeale the teſtimony among his Miniſters, then how dare theſe men to meddle with their Office? The Preiſts lippes muſt keepe knowledge, Mal. 2.7. The Law ſhall not periſh from the Preiſt, Jer. 18.18. Aaron and his ſonnes ſhall keepe the Preiſts office, Numb. 1.50.53.18.1. Then by this proofe all but Miniſters are barr'd from touching thoſe holy things: then how dare theſe men to meddle with that Office, unleſſe they were called of God, and ſo lawfully placed in it?
The two and fortieth article, you beleeve that the power to caſt out, and to receive in, lies in the whole body of the Congregation: but I doubt you meane the execution of it, which is to be inflicted not by all, but by many. 1 Cor. 5.3. 2 Cor. 2.6. and ſo they are to admit of Infidels when they become Chriſtians: but thoſe that are already baptized neede not ſuch admittance.
The three and fortieth article; You beleeve that a particular Church muſt trie their Officers gifts, and then they may preach publickely, and take upon them the charge of a Paſtor: but I doubt of it; your anſwer is, that when Chriſt gives ability to any, they ought to improve it for their Maſters advantage; but I ſay it muſt be alſo in that place where their Maſter ſets them, or elſe they doe it for their owne advantage, and not for his. but you ſay, if they be found falſe, your Churches will not be corrupted by them: but I ſay if children be left fatherleſſe, and have none to take care of them, they will ſoone be corrupted: and to ſay that you will not be corrupted, and yet uſe no meanes to preſerve your ſelves, is but preſumption; like Peter who ſaid that he would not deny his Maſter, and yet tarried in the High Prieſts hall: ſo your Church will not be corrupted, and yet you take away thoſe that are appointed to keepe you from corruption.
The ſixe and fortieth article, you beleeve that none muſt ſeparate from a Church rightly conſtituted for corruptions that are in it: but if you doe not diſſemble, you make it an article of your faith to beleeve your ſelves to be Schiſmatickes.
The nine and fortieth article; You beleeve that you are bound to yeelde ſubjection to all civill Lawes made by the King and Parliament, and yet you daily oppoſe Government.
The two and fiftieth article; you beleeve that you have a conſcience voyde of offence, both towards God and towards man, when as you caſt off Gods Law in the worke of converſion, Article 25, and mans law in Eccleſiaſticall things; Witneſſe your ſetting up Churches without their authority: theſe be your articles of faith; then you ſaide you would beleeve all that is written by the Prophets and Apoſtles, deſiring to diſclaime all hereſies and opinions which are not after Chriſt. But I charged you upon this promiſe of your owne, and upon your generall promiſe, together with your ſeven Churches, to be as good as your word, and not to diſſemble in the very articles of your faith: but when I had waited the full time appointed, and ſaw no anſwer come, I went to know the cauſe of it, and he told me flatly that he would never write more unto me.