Defense of the Lawfulness of Baptizing Infants, Tract · Chapter 3
CHAP. III. Containing a defence of the judgement of ſuch as hold that Baptiſme hath continued Gods Ordinance in the Apoſtacie of Antichriſt, notwithſtanding the corruptions attending of it; in way of Anſwer to the Cavils and Exceptions of J. S. againſt the ſame.
BEfore that J. S. could finiſh the matter in the former Chapter, and clear it as he pretended to do, he found ſome Tenents in his way, as oppoſite to that pretended truth (but indeed errour) which he endeavoured to maintain; the which he ſetteth down thus: Firſt, ſuch as ſtand for a perſonall ſucceſſion: Again thus; A word or two to ſuch as hold ſucceſſion in the defection of Antichriſt: Again, Such as hold Baptiſme by perſonall ſucceſſion, as in pag. 39. may be ſeen.
To which I anſwer: Firſt, That ſure J. S. miſtaketh himſelf, being never able to make it appear, that any perſon, or perſons, do ſo hold. So I might let him alone to conteſt with his own fancie.
But in as much as he may happily have met with ſome that hold the continuation of Baptiſme, as Gods Ordinance in that defection; not in way of ſucceſſion, that being no way proper to an Ordinance; returning home unto himſelf his phraſe of ſucceſſion, as darkening the truth: I ſhall apply my ſelf to take knowledge of his ſcope and purpoſe.
Firſt, he ſaith, Such have received a ſufficient Anſwer that hold ſo, in what he had writ before.
To which I anſwer: Indeed, if he might be his own Judge in his own cauſe, it might be ſo: It were much better that others ſhould have ſaid ſo, and praiſed him, then he thus his own work: But what was it that he had proved before in his conceit? That all the world are unbaptized, onelyonly he, and thoſe of his way: Is he not a mighty Champion, thus to nullifie and make void the Chriſtianity of all Chriſtians in the world? It is more then Turks could ever do by all the force and power they had.
He hath yet a word or two more to ſay to ſuch as hold contrary (to his erroneous concluſion) that Baptiſme hath continued, and doth continue Gods Ordinance, &c.
And firſt, he begins by way of Querie, thus: If they mean by defection, the outward form of worſhip, and Government Eccleſiaſticall, as he thinketh they do.
Anſw. Is defection of ſo hard and doubtfull ſenſe with J. S. as he ſhould querie thus, and go by thinking: he may know that defection or defilement, pollution or corruption, are of one nature, and that there is a reall difference betwixt corruption, and the thing corrupted; between defilement, and the thing defiled; betwixt Religion, and Gods Ordinances; and mens additions to, and detractions from the ſame: They mean that the Ordinances, and in particular, Baptiſme hath continued from the Apoſtles downward, thorow all the apoſtacie and defilements that have attended Religion and it to this day; Juſt as Circumeiſion of old did continue Gods Ordinance in the apoſtacie and defilements of the ten Tribes under Jeroboam: and likewiſe in the time of Manaſſes in Judah: This is their meaning, and what then? Then, ſaith he, all the power and authority that ever carried out any Adminiſtration or conſtituted Ordinance depends on the ſame: (Juſt as Circumciſion depended on the Calves in Jeroboams apoſtacie) And if ſo, ſaith he, then the Ordainer, and Ordinance ordained, are both of one nature: (Yea, they are both of one nature; God is the Author, he is ſpirituall; and Baptiſme, the thing ordained, ſo alſo.) If one be, ſaith he, Antichriſtian, the other is alſo Antichriſtian: Strong lines without proof. What if neither be Antichriſtian, neither the Authour nor Ordidinance, where is J. S. then? For truly his collective reaſon is as much, as if a perſon oppoſing Circumciſion, as none of Gods Ordinance, becauſe of the Idolatry of the Jews, ſhould have reaſoned thus: If the Iſraelites be Idolaters, and the Calves Idols, and no gods; and the Prieſts Prieſts to them that are no gods, then is Circumciſion 2 Chro. 13. 9.of the ſame nature alſo as are the Calves, & Prieſts, and Jeroboams whole way of Dan and Bethel. And for proof, ſhould ſay as J. S. doth, that it was the power of Jeroboams way, or of his Calves that carried on the whole form of worſhip, and proceed: and the power, and Ordainer, and the Ordinance ordained, muſt needs be of one ſtamp; if one ſo, then ſo the other: Had not ſuch a way of arguing overthrown Circumciſion then, aſwell as Baptiſme now: Let J. S. be Judge himſelf, and let him tell me whether he would not have diſtinguiſhed in the caſe.
Againe, I will propoſe another inſtance in the way of his Argument: Thus the Author and thing ordained or made, muſt be of one and the ſame nature; if one be Antichriſtian, the other alſo, for ſo he hath proved, be ſaith. But the Authors, namely, thoſe that tranſlated the Scripture, were according to his opinion, Antichriſtians, and there be additions and detractions, as in ſome tranſlations there are: Now the thing made or tranſlated, muſt be of the ſame nature with the Tranſlators that were the Authors, and if it were added for proof, it was the power of their Antichriſtian ſpirits that carried on the whole worke and proceed thereof; and ſo conclude as before, both are one and the ſame. If J. S. now would in this ſtand to his own ground, where would he be, he would be as far to ſeek for new Scriptures, as they are for Church; and Ordinances, that hold there neither is nor yet can be any in the World; or as he himſelf was not long ſince for Baptiſme.
But truly it is much to be pittyed, to ſee ſuch ignorance in men profeſſing knowledge, that they cannot diſtinguiſh betwixt Gods Ezek. 4. 4.poſts and mens, when mens are ſet by Gods. That they cannot diſtinguiſh between Gods Ordinances and mens inventions and aditions; that they cannot put difference betwixt the Arke and Dagon, or his Temple, in which he being placed fell before the Arke: I would 1. Sam. 5. 4.faine know of J. S. when Baptiſme, that was Chriſts, ſeaſed, and loſt its being, and Antichriſts Baptiſme came in the roome of it, ſure he cannot tell.
But I muſt here tell J. S. that the power of Jeſus Chriſt ſupports and carries his Ordinances in the midſt of the deepeſt defections that Satan ever hath or could bring upon the ſame, wherein his glorious power doth appear; although J. S. would ſpoile him of it, by faining that he is overcome, & his Church & Ordinances deſtroyed Gods people of old remained his people; his Church, his Church; his Ordinances, his Ordinances; as particularly Circumciſion in the midſt of the greateſt defilements that ever attended that diſpenſation. In like manner it is ſo now, under al the defilements of Antichriſt, in particular, Baptiſme, of which is our queſtion; as alſo the Church: our Lord Chriſt his power being no way leſſened for the upholding of it, nor his faithfulneſſe failed for the preſervation thereof, according to his promiſe; who hath ſaid, The gates Mat. 16.of hell ſhall not prevaile againſt it: It were good for J. S. to ſtudy well that place 2 Theſ. 2. 4. Where Antichriſt is foretold, ſitting in the Temple or Church of God; and if he would pleaſe but to take notice, that there is difference between Gods Temple, in which he ſitteth, and him ſitting there; as there was betwixt the Arke in the Temple of Dagon, in which the Arke was, he happily would change his thoughts, and be of another minde, and ſo come to have more reſpective thoughts of the power and faithfulneſſe of Jeſus Chriſt, then now he ſeemeth to have. Truly I ſuppoſe theſe fooliſh inferences of J. S. will appear to be but meer fantaſies, without any ground, tending only to deceive the ſimple; for any indifferent Reader will be able to diſtinguiſh betwixt Religion and corruption, betwixt Ordinances and the evills, (by way of addition or detraction) that attends them; Circumciſion was of God, and it was the hand and power of God that carried it forth in thoſe evill times. The Idols, Calves, and Jeroboams Prieſts, and his whole way as they were of, and from another, ſo another hand and power carried them along. Even as in like manner Baptiſme and other like things being of God, are preſerved and carried by a hand and power of God; whereas that univerſall Church, generall Miniſtery and government, with thoſe other forms of Churches Provinciall, Dioceſan, and proportionall Miniſtery and Government, Ceremonies, with additions and detractions innumerable, as they are from another fountain, ſo they are carried in another channell, and by another power abetted and ſet on: namely, by the power of the man of ſin, the author and inventer of them. So far ſhall ſuffice in this.
But ſaith J. S. praiſing of himſelf, He hath proved, that if one be Antichriſtian, the other is Antichriſtian: By what Scripture he hath proved it none can tell. And, ſaith he, To dream of any approved Church by the Word of God, under the defection, and yet a part of the ſame, is for a man to look for a man in the Moon; and to ſuppoſe a Church to conſiſt in ſuch matter as is deſtructive to it ſelf; and therein to hold a ſucceſſisn of truth is againſt the light of nature, and a keeping of the Pope upon the Throne of Chriſt whether he will or no.
Anſw. Is not this high Divinity which I. S. belcheth out of his ſelf-ſick ſtomack againſt the people and truth of God: Is it not a ſore and heavy charge? but it is well, it is but ſaid, and not proved. Now leaſt any, as ſimple as he that ſaid it, ſhould believe it becauſe it is ſaid, and that by a perſon venerable in their way, I ſhall take the pains to examine the reſpective charges as they are laid down. Firſt, ſaith he, To dream of an approved Church by the Word of God.
A. Sure he dreamed himſelf in what he fathered thus upon his oppoſites, who do not hold an approved Church in ſuch a ſenſe as J. S. ſeemeth to intend, that is, a pure and ſpotleſſe Church: But they hold according to the Scripture, a Church to be really true, and Gods, though corrupt and greatly defiled. I ſuppoſe he will not queſtion but that Judah, (not to ſpeak of Iſrael) was the Church of God in Manaſſes time, and in other times when Idolatry greatly prevailed, yet not approved as pure and ſpotleſſe, but reproved for corruption and defilement; yea, and viſited with the rods of men Pſal. 89. 3 2.becauſe of the ſame, that ſhe might be reformed, ſo as to be again approved of her head and husband, that all this time of her backſliding did not renounce her. In ſhort, ſhe was approved to be, but not approved as pure in that her being. And ſurely ſo is the caſe of the Church where Antichriſt ſits as God, 2 Theſ. 2. 4. The matter ſo conſidered, let J. S. when he awaketh make the moſt he can of it.
The ſecond part of the dream is this, that this is a part of the ſame, I ſuppoſe he meaneth corrupt, as the whole is. To which I anſwer, though it be corrupt, yet it is no part of the corruption, there being difference, as before, betwixt a thing and the corruption that attends it; the Iſraelites were a part of the Schiſme of Jeroboam, The ſeven thouſand were a part of the ten Tribes which went aſtray. In a diverſe 1 King. 19. 18.ſenſe perſons may be of the Church of God, and members for their parts, and yet in a way of Idolatry, and in that way none 1 Cor. 12. 27. compared with 1 Cor. 5. 1. 1 Cor. 25. 12.of Gods, as may be further ſeen by the caſe of Manaſſes, as alſo of the Prieſt that went aſtray, that went along with the Iſraelites in their Idolatry, ſure there is little in this part of the whole.
But in the third place in his deep charge, he ſaith, this is to look for a man in the Moon.
Anſw. Juſt as J. S. did look for the Church and Baptiſme in the Scriptures: Indeed Eliah thought, as his complaint ſheweth, that he was left alone, but God told him otherwiſe: for ſure to Rom. 11. 3, 4.minde a Church, as retaining her being, though in a corrupt eſtate is no looking for a man in a Moon; though he, for want of other matter and better proofe, is pleaſed out of his ſick ſtomack to ſay ſo againſt the truth, and ſuch as ſtand for it.
Fourthly, ſaith he, It is to ſuppoſe a Church to conſiſt in ſuch matter as is deſtructive to it ſelf. Sure J. S. cannot make out this in any rationall way, it is but a part of his dream; to hold a Church to conſiſt of matter corrupt and degenerate, as was the Idolatrous Iſraelites, and as was the lukewarme Laodiceans, is not to hold amiſſe, is not to hold the matter deſtructive to the form or being. The faithfull City becomming ſometime a harlot: Indeed ſuch matter is againſt Eſa. 1. 21.the well being of the Church, but that is not our queſtion: the matter of the Church ought to be holy and pure, but it is often otherwiſe.
Fifthly, he ſaith, to hold a continuedneſſe of the Churches being, (though not of her well being) his term is here ſucceſſion of truth, but he meaneth ſure, the Churches being: It is againſt the light of nature.
Anſw. A marvellous high aſcent and ſore charge, but it is but raſhly ſpoken, as one in a dream, that loveth no inferences: But however it is well it is not againſt the light of the holy Scriptures, J. S. hath left them, and is gone to the light of nature: but how doth the light of nature teach, that a Church and Ordinances, of which is our queſtion, cannot continue their being, if corrupt or greatly corrupted. Truly no more then in the caſe of Job, that he ſhould not, or could not be a man, becauſe corrupt, Job 2. 7. The folly and weakneſſe of this fifth part of the dream, I ſuppoſe any weak judgement will be able to ſee, and I will ſay no more. In the ſixth place to bring up the reare, he addeth a charge of a foule nature: That to hold a continuance of the Church and Ordinances under the apoſtacy of Antichriſt, Is a keeping of the Pope upon the throne of Chriſt whether he will or no: But how doth this appear, truly as all the reſt, becauſe he ſaies ſo. I would ask J. S. or any other, if the holding the Iſraelites of the ten Tribes, to be Gods people, and their Circumciſion to be Gods Ordinances, did thus keep up that apoſtacy, and the Calves at Dan and Bethel perforce, as in the place of God and his waies. Againe, doth J. S. and thoſe of his way, becauſe they hold the continuation of the ſame Scriptures, and which is more tranſlated by Antichriſtians in their ſenſe, and ſo ſucceſſively from Pope Jone: doth he or they in thus doing, keep the Pope upon the throne of Chriſt whether he will or no? It concerns him to ſee to it, and to renounce and caſt away thoſe Antichriſtian Scriptures, as he hath done his Baptiſme, and ſo ſeek new Scriptures too; leſt not being true to his owne principles, hee ſhould become guilty of keeping the Pope upon the Throne of Chriſt whether he will or no.
Experience, the School-miſtris of fooles, hath ſhewed the contrary of this charge in the Reformed Churches, who have almoſt unthroned the Pope; of whom J. S. and thoſe of his way, as if they had ſome compaſſion, have buſied themſelves in making a little Terret & Throne for him to ſit upon and inhabit in; namely, their Babel practiſe. And certainly their erroneous practiſe and way doth more help to keep the Pope upon the Throne of Chriſt, then any other thing that pretends oppoſition to it, as that courſe doth, of which a little more hereafter; and for the preſent I ſhall onelyonly here aske J. S. whether he doe think the Pope doth ſit upon the Throne of Chriſt yea or no; if he ſay yea, then ſure hee ſitteth in the Temple of God in the Church, for Chriſts Throne is there.
He proceedeth after that great charge, thus: But to lay the chain of ſucceſſion of truth this way, namely through the Popedome of Rome, as all ſuch muſt doe that hold a perſonall ſucceſſion of a Church & Ordinances to conſiſt in the ſame from the Apoſtles untill now; What will ſuch doe, and where will their ſucceſſion of truth lye when they come to the woman Pope, of whom the Papiſts themſelves are aſhamed.
In anſwer I retort it thus, to lay the chain of ſucceſſion of truth this way; namely, through the Popedome, as all ſuch muſt doe that hold the writing or the letter of the Scriptures to have continued from the Apoſtles untill now in a way of perſonall ſucceſſion in that defection; what will ſuch doe when they come to the woman Pope, of whom the Papiſts themſelves are aſhamed; truly J. S. hath cauſe to be aſhamed of his fooliſh reaſon, which if it were true, he would finde himſelfe to be at as great a fault as his oponent.
But further, I ſay, ſuch as hold the continuation of the Church and Ordinances through Popiſh defection, or under the ſtate of the Popedome, will doe well enough with their tenent, notwithſtanding Pope Jone, who could never reach the Churches being, to cauſe it to ceaſe; nor yet Baptiſme, of which in ſpeciall is our queſtion; all the coined words of J. S. put upon the matter will not doe it; as his chain of ſucceſſion of truth, in ſtead of continuation of Baptiſme; again, hold a perſonall ſucceſſion; again, where will their ſucceſſion of truth lye: All theſe being returned home to J. S. their maſter, he will ſee, or at leaſtwiſe any indifferent perſon will be able to ſee, that Pope Jone will help nothing in the caſe, to hinder the continuance of the Churches being, nor yet of the being of Baptiſme, with which Pope Jone medled not, nor was any way concerned: this matter at the moſt is but a relique of the dram before.
I. S. further tells us, that when he ſpeakes of perſonall ſucceſſion of truth, as in reference to Church and Church Ordinances, he looks upon this in the power and authority tbat beares the ſame.
Anſw. Now J. S. ſeemeth ſomething to awaken out of his dreame and to ſpeak ſenſe, what ever ſenſe he have in it (his perſonall ſucceſſion of truth ſet aſide) when he ſpeaketh of the Church and Ordinances their continuance, he looketh upon this in the power and authority that beares the ſame. Now ſurely, the power and authority that beares the Church and Church Ordinance up, is the power of him that beareth up all things by his mighty power, Jeſus Chriſt our Heb. 1. 3.Lord, againſt the gates of hell, that preſerves his Church, as hee did his Arke, when Dagon fell in his owne Temple. Is it not a wonderfull Matth. 16.thing, that he ſhould conceit that Antichriſt ſhould by any power of his, ſupport Chriſts Church and the Ordinances thereof, that with all his might and force indeavoureth their deſtruction and ruine? but in vaine, for Chriſt is ſtronger, that with his mighty power ſupports them.
But J. S. looking awry, cannot ſee any other bearing up the Church and Ordinances, then by Antichriſt and the Pope, that are trampling it down what they can, fitting there as God; for by no meanes will he be brought to diſtinguiſh and put difference betwixt Gods Temple, and the Man of ſinne ſitting in it, but like Nicodemus he will ſay, How can it be, Joh. 3.
For ſaith he, To hold a Church to be true (in regard of being, you muſt mind, and not of purity) and the Ordinances their adminiſtred the true Ordinances of God, and to leave this, and to ſet up a way of worſhip apart from it, and to deny communion with it; is in his darke underſtanding a meere Schiſme and the overthrow of all Order in Religion.
Anſw. I am both glad and ſorry: Glad, that J. S. is no Apoſtle, ſo as we are not bound to beleeve his bare word, unleſſe we will: Sorry I am, that he hath ſo dark a judgement and underſtanding, as in this he doth diſcover: For firſt, I ſay, a Church may be true, and the Ordinances true, that is Gods; and yet both corrupt, ſo as they cannot be partaken with all without ſin. In ſuch a caſe there is to be a with-drawing from them, in regard of particular communion; in as much as we are to keep our ſelves pure, not doing evill for good ends: Yea, a Church in regard of memberſhip may be left, and that without the ſaid Churches conſent, as plainly appeareth by the example of the Apoſtles and others that left the Church of Iſrael of old, and that while it was a Church: And God himſelfe calleth his people out of Babylon, Rev. 18. 4. though the Church and Ordinances have a being there; in as much as there can be no remaining there, but there will be a partaking in ſinne. So as leaving particular communion, and perſonall relation of memberſhip, I conceive is very neceſſary, and according to God, after the manner of all the Reformed Churches that have come out of Babylon, & renounced communion with her in the things of God, becauſe of the evills attending of them, leſt they ſhould be defiled. As on the other ſide, they have drawn nigh to God in the purity of his wayes and worſhip; as thoſe did that left Iſrael in the time of their Apoſtacie, and came to the Lord and his pure worſhip in Judah. But thus to doe, namely, to leave a Church and Ordinances greatly polluted and defiled, and to worſhip God together purely, apart from that corrupted eſtate, with-holding fellowſhip, is in his dark judgement a meer Schiſme; (alas poor dark judgement) ſuch a Schiſme as he hath oft made and thoſe of his way are full of in their own ſenſe. The holy Apoſtles and beleeving Jewes were Schiſmaticks in his account; and all the Reformed Churches and Chriſtians that have forſaken Babylon and are come out of her, are all Schiſmaticks in his dark judgement: But no marvell he ſo accounteth of theſe latter, ſeeing by his reckoning they are not baptized Chriſtians. Truly he, and thoſe of his way, by light and cleare judgements will be diſcerned to be even ſuch themſelves, for doing as they doe.
Now to that latter part of this charge, That it is the overthrow of all order in Religion: I aske him which way it appeareth ſo to be; ſure he cannot tell; for if it be well minded, it will be found to be a ſpeciall meanes of the preſerving of religion decayed, and a repayring of it, and of reducing it to the firſt purity, and an utter putting away all ruſt and defilement; and therefore the Apoſtle giveth in charge, having forewarned of the great defection of Antichriſt, not to begin a new; but to keep the (old) Ordinances, according Theſ. 2. 15.to the purity they were delivered to us. J. S. his courſe, I ſuppoſe, is guilty of the overthrow of all order in Religion, not onelyonly what is of God, remaining, and afoot in the world; but even of that alſo which is held forth in the Word: in erecting a new Church, and diſpenſing new Ordinances, without a new Commiſſion, which never any did before.
After this, he tells us of his learning Chriſt, which ſure is very little, in regard of order, as his way and courſe doth ſhew: So far, faith he, as I have learned Chriſt, men are to ſtand in their places, and uſe all means to reclaim and reform (corrupt Churches he meaneth) by the word of truth. Very good; But what if they will not reform, and all means which we can uſe availeth not? This being done, ſaith he, ſo as of neceſſity I muſt leave off communion with them. So as it ſeemeth communion may be left with a Church that is Gods, becauſe of evill, and obſtinacie in the ſame. Then in ſuch a caſe he thinketh (for he onelyonly giveth us his thoughts without Scripture) he muſt diſclaim them, and ſeparate from them. To which I ſay, it is but upon the condition of their non-repentance, which challengeth ſometime of waiting: but that ſuch a Church he ought to diſclaim, and ſeparate from, he holdeth. Firſt, I would know, whether he may do this while it remaineth a Church of Chriſt? If he ſay yea; then I ask him, What is become of that which in his dark judgement was a meer Schiſme? But if he ſay nay, not till the Church ceaſes to be: Truly, that will be a very hard matter for him to determine, eſpecially to hit upon the very hour of ſuch a Churches death, from which time he is freed from her relation without Schiſme. But yet further, he holdeth, as before; He muſt ſtand in his place, and uſe all means to reform, and reclaim ſuch a Church by the word of God. Indeed, I ſay, that is a good medicine, and wholeſome plaiſter to heal ſuch a diſeaſe and maladie: I would fain know whether he be not to wait to ſee the iſſue; and whether he be not to exerciſe long patience after the example of Almighty God, that ſent his Prophets to his Church, riſing Jer. 25. 4.early, and ſending them; and notwithſtanding their wickedneſſe, and abuſe of his long patience, did not diſclaim them, or his relation unto them, till ſuch time as they rejected the Son himſelf, and ſo were broken off through unbeleef. But further, if this his good medicine of admonition, reproof, and uſe of all good means in his Rom. 11. 20.place, ſhall not avail; but in ſtead of curing, the Church ſhall be killed; that were a ſad matter indeed. But however, the Phyſician ſhall not loſe his reward, though the patient die. But oh! to know whether ſhe be dead in all the parts of her, every member, is a hard matter to know: happily ſhe may have life in her inward parts; to bury her, before quite dead, were an ill buſineſſe. Sure out of ſo great a labyrinth as J. S. his thoughts neceſſarily led into this way, he will no way know which way to get forth, unleſſe he happily ſhall ingeniouſly confeſſe the darkneſſe of his judgement to have deceived him, and ſo acknowledge that a Church may be left in regard of communion, and memberſhip, by reaſon of great corruption and defilement, and that though it retain the being of a Church of Chriſt, and that without any Schiſme.
J. S. goeth over this matter again, on the negative, by a back blow of the left hand, ſaying, And not to leave a true Church, and true Ordinances, (though never ſo corrupt and defiled, and therein obſtinate and impenitent) and go apart to ſet up another Church, and Ordinance, (that is, ſerving God together, in the freedom and purity of his Ordinances, as the reformed Churches do) apart from it, and in oppoſition to it: This is as far from the Rule of the Goſpel, as for a man to baptize himſelf; neither of which he approveth of.
Anſw. J. S. Laying down the matter to his own advantage, may happily make it ſeem ſomething; but if it be well ſifted, and ſcanned, it will be found juſt nothing. The leaving a Church in defection, and gathering or going to a Church gathered in freedome, and purity, is the matter in queſtion: The refraining Ordinances corrupt, ſo as they cannot be partaken withall without ſin, we being required to keep our ſelves pure, for the Saints to ſerve God together in the freedom of his Ordinances purely: Sure he will not count this againſt the rule of the Goſpel; if he do, it is not for want of ignorance: Where is the pinch in this caſe? It is ſurely in this, of erecting another Church. To which I ſay, it is but another in number, by multiplication, not in nature; ſure he doth not queſtion that neither, they practiſe ſuch, multiplying themſelves in their way. What then muſt it be? That it is in oppoſition to the other: To which, I ſay, it is but in oppoſition to the corruptions, and defilements of the other; ſo as here is a pure Church, and Ordinances in their Adminiſtrations, in oppoſition to a Church and Ordinances adminiſtred corruptly. So far is this from an evill, as ſure it is a high vertue in Churches and particular perſons; ſo, as to ſay no more, having before treated of this matter. Betwixt thus doing in this caſe, and a mans baptizing himſelf, J. S. may ſee a wide difference, if prejudice doth not let him.
J. S. hath yet a word more: Becauſe ſome hold it an errour, without example or warrant from the Word, for a man to baptize himſelfe or others, being himſelf unbaptized: whereby, ſaith he, they think to ſhut up the Ordinance in ſuch a ſtrait, as none can come by it, but through the authority of the Popedome.
Anſw. A ſtrait it is indeed, as great as Saul was in, when he preſumed 1 Sam. 13. 11.fooliſhly to ſacrifice; and this he will finde every day more and more, there being not a few as rationall as himſelf late of his way, that do ſee this; and rather then acknowledge their errour and return, proceed to a further and greater errour: namely, to hold no Church of God, nor Ordinance of Chriſt, exiſting in the world, nor none to be had, nor injoyed, till Chriſt perſonally again appear, or ſend ſuch to reſtore them, as by miracles can evince their miſſion. Such an opinion he is not unacquainted with: I wiſh him to conſider further of it, and ſee if it be not rationall from his ground, though very irrationall and unreaſonable for Chriſtian men to beleeve, without ground of Scripture, againſt ſo many clear evidences of holy Writ, and faithfull promiſes of Jeſus Chriſt, Dan. 7. 27. Mat. 16. 18. & 28. 20. Act. 5. 39. Heh. 12. 28, 29. Luke 1. 55. &c.
For the opening of this cloud, ſaith he, that ſeems ſo to darken the skie, let the Reader conſider who baptized John (I ſay let them rather conſider Johns particular & ſpeciall commiſſion) before he baptized others; and if no man did, then, whether he did not baptize others, himſelf being unbaptized: and if he was baptized, whether it was not by an unbaptized perſon?
Anſw. This Inſtance referreth it ſelf to the beginning of Baptiſme at the firſt, and ſo it is brought, in way of parallel, to prove the new beginning of Baptiſme, that former being loſt and ceaſed out of the world.
Now, if this matter be minded, John was (according to what was foretold) ſent of God to prepare the way of Chriſt, and had ſpeciall John 1. 6.warrant in particular wiſe to Baptize: as it is written: There was a man ſent of God, his name was John. So as if this prove any thing, it muſt be upon the ſame ground; that is, having the ſame Warrant and Commiſſion in particular, as John had: for as Iohns example would not ſerve any, in thoſe times, to go without Commiſſion, or Baptize without command, being unbaptized themſelves; Cornelius muſt have Peter; Paul, Ananias; and our Lord himſelf, for righteouſneſſe ſake, muſt go to John: Even ſo in like kinde, it will not ſerve any now to recover and raiſe (as they pretend) the Ordinance of Baptiſme loſt and fallen out of the world, without ſpeciall warrant, as he had.
But becauſe this of Iohn the Baptiſt is ſtill catched at for help, in this helpleſſe cauſe, I ſhall adde a word or two: Firſt, The orderly way of raiſing Baptiſme, I. S. holdeth to be by the Churches power and appointment, and this way they proceed. But Iohns Commiſſion, it was not from the Church, but it was immediatly from God that ſent him to prepare the way of his Son.
Secondly, concerning Iohn, the Scripture teſtifieth; That he was a Prophet, and more then a Prophet: But how, or what, or whether or Matth. 11. 9.no concerning his particular Baptiſme, it is altogether ſilent. It is not for men to be over wiſe, or meddle above what is written; but let the body of Moſes alone.
Laſt of all, I will put it upon this Iſſue; In the judgement of indifferent men, whether they think it will follow, that becauſe Abraham and Iohn Baptiſt were the firſt beginners and actors in Circumciſion and Baptiſme, by vertue of ſpeciall Commiſſion to them perſonally; that therefore it was lawfull of old, in caſe of Circumciſion, for any of the heathen to have alſo circumciſed themſelves and families: or in the caſe of Baptiſme, for others at that time, by vertue of his example, to have baptized alſo as he did, without any Commiſſion at all; for if in thoſe times it was not lawfull for them ſo to do, but of neceſſity they muſt go, as our Lord did, to the Baptiſt, then in as much as length of time, can give no warrant, to a thing not warrantable at the firſt; I conceive it will be given, and concluded, that Inſtance is invalide, and of no force to warrant a perſon to baptize himſelf, or others, being himſelf unbaptized.
Which he in the caſe of Baptiſme, ſaith, was written for our learning, and teacheth us what to do upon the like occaſion. To which I ſay, ſuppoſing the occaſion, he here ſpeaketh of, is not that of neceſſitie that hath no law; but leaveth men at liberty to do the beſt they can: which is the laſt refuge of I. S. and thoſe of his way: There is, I ſay, no ſuch occaſion as in the caſe of Iohn, there being no Scripture to be fulfilled by ſending a meſſenger before to prepare Chriſts Matth. 3. 3.way. There is no ſuch occaſion, for that there is no new Commiſſion, nor any new Ordinances to be ſet on foot. Again, there is no ſuch occaſion, for that there is baptized perſons in the world to repair unto; that as Chriſt our Lord went to Iohn, ſo we might go to them.
Beſides, what is not written, cannot be for our learning. Now it is not written, when, or where, or by whom, or whether at all Iohn was baptized, ſo as none of any ſuch things can be for our learning, unleſſe we will go beyond our Leſſon: But this is written, that he was ſent of God, and had ſpeciall Commiſſion to do what he did; that we might learn, not to run before we be ſent, but to be obedient in going when we are bidden, and doing as we are commanded, as he did.
Further I. S. ſaith, for the continuance of the Church from Chriſts words: The gates of hell ſhall not prevail againſt it. Here by the way, I take notice, that he hath laid aſide his ſucceſſion, and perſonall ſucceſſion, and ſpeaks now plain Engliſh; namely, the continuation of the Church, Matth. 16. 18.
Now what ſaith he to this? He confeſſeth the ſame: But in ſo doing, he overthroweth his new way and courſe; for if the Church continue, and hath continued, what need is there of new beginning, and baptizing by perſons unbaptized: ſurely none at all. And therefore he maketh his acknowledgement with a proviſo; that is, by a diſtinction that indeed is either a non-ſenſe, or elſe a flat deniall. The diſtinction is thus: That this Church is to be conſidered, in her inſtituted State, as it lieth in the Scriptures; in the rules of the foundation. (See what expreſſions are here; Inſtituted State, Rules of foundation, Lying in the Scripture; as much, and no more then this, according to the pattern ſet forth in the Word) Or otherwiſe in the ſecond place, in her Conſtitation, or conſtituted form, in her viſible Order. As much as if he had ſaid, in her outward being. Now of the pattern is not our queſtion; for as the pattern of the Temple was one thing, and the Temple built, or to be built, was another thing; ſo it is here. But ſee what J. S. ſaith, having made ſuch a diſtinction, as before, to darken the truth: Thus he ſaith, Againſt the firſt hell gates never prevailed. This pattern ſtanding ſure in the Scriptures, as of old the pattern of the Temple might remaine, when the Temple was deſtroyed. But againſt the Church it ſelf, which is the ſecond part of his diſtinction, it hath prevailed. So the ſumme is as much, as if he had ſaid, hell gates never prevailed againſt the Scriptures; but againſt the Church, built according to the Scriptures, it hath. Now let any man excuſe the irrationalneſſe of I. S. if he can; thus to grant in ſhew, and deny in ſubſtance and truth, with one breath, the continuation of the Church, according to the Word and ptomiſe of Chriſt, made to the Church, and not to the Scriptures. And I ſay unto thee, thou art Peter; and upon this rocke Mat. 16. 18.(to wit himſeif) I will build my Church, and the gates of hell ſhall not prevaile againſt it to deſtroy it. For why, it was built on a ſure foundation, not to be moved for ever.
Now this Church, the continuation whereof he granted before, having deceived himſelf and his Reader, by a groundleſſe diſtinction; he denieth the continuation now, and ſaith, Hell gates hath prevailed often againſt it. But whence is it that he is thus contrary, and I and no? Saith he, For the Church hath been often in her outward order ſcattered through perſecution and the like. Sure this is a very weighty reaſon, thus to over power a man; what if the Church hath bin ſcattered through perſecution, muſt it then follow, a deſtroying by hell gates: though the Church hath been greatly ſcattered through perſecution, yet ſhe continued her being, and was ſo far from being by hell gates prevailed againſt, as that they overcame by ſuffering Rom. 8.the gates of hell, and were more then conquerers. The blood of the Martyrs being the ſeed of the Church, and the Church the more oppreſſed, the more growing and increaſing. J. S. ſaith, in this ſenſe of being ſcattered, ſhe is ſaid to be overcome. To which I ſay, that this is not the ſenſe of Mat. 16. 18. nay, it is againſt the ſenſe of the Scripture, that by afflictions the Church ſhould be overcome, when as in all afflictions the Church hath been more then conquerers through Chriſt that loved her. I. S. citeth two or three places, Dan. 7. Rev. 12. Act. 8. 1. For that in Daniel, it is utterly againſt his ſenſe, for ſpeaing of the Kingdome of Chriſt his Church, it ſaith, it ſhall not be deſtroyed, verſ. 14. 27. As for that, Rev. 12. it plainly declareth the prevailing of the Church, and not her being overcome or deſtroyed, and that they overcame by the blood of the Lambe, and that the Dragon was caſt out. It indeed ſpeaketh of the womans fleeing into the Rev. 12.wilderneſſe, but there ſhe was preſerved and not deſtroyed, the earth helping the woman againſt the rage of the Dragon. Sure there can no ſenſe hence be gathered, of hell gates prevailing to deſtroy her. Laſtly, Act. 8. 1. It ſpeaketh of Sauls making havock of the Church, and perſecuting of it, but this tended greatly to the increaſe of it, and not to the deſtroying of it. Certainly I. S. will not think, much leſſe ſay, hell gates at this time prevailed againſt the Church, indeed it never did, for that was alwaies true which was ſaid of the Church of old, Many a time have they afflicted me from my youth, may Pſ. 129. 1. 5.Iſrael ſay, but they have not prevailed againſt me, the righteous Lord hath cut the cords of the wicked in ſunder. I ſuppoſe I. S. hath but ſmall judgement, and leſſe aim, to bring ſuch Scriptures as theſe to prove that hell gates have prevailed againſt the Church in any Scripture ſenſe. It were far better for him to hold the continuation of the Church according to the ſure Word and faithfull promiſe of Chriſt, and if he would not acknowledge her continuance under the apoſtacy and defection aforeſaid, then to indeavour to find her continuance ſome where elſe. But in regard this would overthrow his new unbaptized Church, and proceed that way, he rather chuſeth to aſperſe Chriſt of unfaithfulneſſe in his promiſe, then by acknowledgement to give him the glory of it.
In regard of the former matter J. S. ſeemeth to have had an eye to a collaterall reaſon, which he ſetteth down thus: Where was their Church before it came out of the defection?
Firſt, let it be obſerved how he ſhaketh hands with the Romaniſts, that uſe to ſay in like manner, Where were the reformed Churches before Luther?
But in further anſwer to this demand, I ſay, it was in regard of the matter of it in Babylon, as the ſeven thouſand were in the apoſtacy of Jeroboam; out of which apoſtacy of Babylon, God called them forth, Rev. 18. 4. And ſo, by the efficacy of that heavenly voice, they being drawn forth, they ſerved God in the purity of his Ordinances, (a part,) as the Iſraelites that left Jeroboam and his Idol-worſhip 1 Theſ. 1. 9.at Dan and Bethel, and ſerved God at Hieruſalem. Theſe turned from thoſe Idoll waies in Babylon, To the pure ſervice of God in Sion, and ſo kept according to the injunction the Ordinances, as they were delivered to them, 2 Theſ. 2. 15.
This queſtion is of the nature of what we have treated on before, about leaving a corrupt Church for obſtinacy in evill; and therefore I ſhall not further trouble my ſelf nor the Reader about it, being aſſured, it cannot reach ſo high, as make good any ſenſe of the deſtroying of the Church by perſecution, to which it is added here.
I ſhall only here minde the Reader, that our queſtion is not of one particular Church, but of the ſtate of the Church remaining in one place or other with few or many, in freedome and purity, or in bondage and corruption, according eo various conditions and changes that attends her in the world, wherein ſhe is in all of thoſe conditions preſerved by Almighty God. I. S. addeth in his further proceed, ſaying, That which once was in ſuch a way of being, and ceaſes for a time, and then comes to the ſame eſtate againe, is and may truly be ſaid ever to continue, as Mat. 22. 31. with Luk. 20. 38. In which ſenſe the Church may be ſaid ever to continue, for though ſhe be caſt down at one time, yet god will raiſe her againe at another, ſo as ſhe ſhall never be prevailed againſt, ſo as to be utterly deſtryed.
Anſw. This is plaine nontſenſe to me, firſt granting, then denying, and ſo the whole amounting to juſt nothing but a meer conceit.
Here is the Church in a way of being, here is the Church ſeaſing to be for a time; here is the Church comming to live & have being again; here is the Church that ceaſed to be for a time affirmed; (untruly) to have ever a being, (juſt as the Temple had when it was deſtroyed,) here is the Church caſt downe, (that is, without being, for ſo he muſt mean, elſe he deceiveth,) here is the Church ſaid to be raiſed up by God againe, and her being reſtored to her; here is concluded the Church was never prevailed againſt, ſo as to be utterly deſtroyed. Truly, truth is ſtrong and prevaileth. I. S. ſpeaketh not as of himſelf, but as overcome by the truth, which he fought to darken and turn aſide, but at laſt is forced to confeſſe it, as they were that had hand in crucifying Chriſt, that ſaid, Truly this was the Son of God, when they had before crucified him. So Mat. 27. 54.he in like manner is in the end forced after all, to confeſſe that the Church was never prevailed againſt, ſo as to be utterly deſtroyed.
But I ſhall here obſerve how that what he before ſaid might be made a rationall matter, if it were rightly applyed, as thus; That which was once in ſuch a way of being, (that is to ſay, pure and undefiled, and for a time ceaſes ſo to be,) (that is, becomes corrupt and defiled, like the faithfull City that became an harlot.) And Eſ. 1. 21.then comes the ſame eſtate againe, (that is, to her former purity and holineſſe,) is, and may truly be ſaid, ever to have a continuation. In this ſenſe I would joine with J. S. touching the Churches continuation, for though ſhe be corrupted at one time, yet God will reſtore her to purity at another; yea, If by affliction ſhe be diminiſhed Pſ. 107. 39. Pſ. 105. 24.and made low at one time, yet at another time God increaſeth her like a flock of ſheep. In either of which ſenſes ſhe hath never been prevailed againſt, ſo as to be deſtroyed: but this genuine ſenſe J. S. may not admit of, for that it will not ſtand with his way and practice, and therefore by multiplicity of expreſſions he would produce ſome thing: namely, That the Church may ſome time live, and have a being, and at another time die and loſe her being, and yet ſhe ſhall never ceaſe to be. That is, be prevailed againſt to be deſtroyed: and this he thinketh to prove by alluding to a place or two of holy Scripture, before quoted, for confirmation of his conceit.
To which I anſwer, thoſe Scriptures indeed do ſeem to illuſtrate his ſenſe, and what he intendeth; namely, that the Church may be ſaid ever to continue, though at ſome time ſhe ceaſed to be. But how ſenſeleſſe a thing it is thus to conceit, will appeare if we minde the matter a little. It is the reſurection of the dead which is the caſe: now as men die, and are not, and yet ſhall live again, and be; ſo the Church in like manner. But may ſuch and ſuch men be ſaid to have ever a continuance in the World, (which is our queſtion,) and not to have been deſtroyed by death, becauſe they ſhall riſe againe? Nay, doth not this prove plainly, that death had dominion over them, and that they were thereby deſtroyed? for otherwiſe, how ſhould there be place for their riſing again. And indeed the reſtoring of the Church to her being doth neceſſarily imply the loſſe of her being; otherwiſe there would be no place for reſtoring. If all men had been deſtroyed at the deluge of Noah, a new creation had been neceſſary.
Happily he may think their is ſomething in that, that God is not the God of the dead, but of the living, in as much as all live to him. Indeed this may prove the ſoules immortality and living with God. But what ſenſe it hath in regard of the Church, is beyond my thoughts; for certainly, if it hath reference to the Church, it will enforce the being and continuace of the Church of the Jewes and the Patriarchall Churches which ceaſed long agoe: To imagine their continuance, what can be more vaine?
But further, if becauſe all live to God, therefore the Church alwayes hath a being, where is place left for her death and ceſſation? Truly this is a matter too far fetcht, to prove any thing in this matter that may ſtand him in any ſtead, for if any thing be gathered from it, it muſt be that; as Abraham, and ſo other Prophets dyed and left the world; ſo the Church of Chriſt dyed alſo and was deſtroyed out of the world. But if he ſhall ſay, Abraham and the reſt lived notwithſtanding: The anſwer is, they lived indeed another way, not in regard of their mortall bodies, but in regard of their immortall ſoules. Their outward viſible bodies were deſtroyed and in the duſt; ſo the outward viſible Church is deſtroyed, and ceaſes to be; but the inwardneſſe of it (the life and ſoule, to wit, Jeſus Chriſt) is in heaven with God, what this maketh to the matter in hand I leave the Reader to judge.
And this way, ſaith J. S. I ſuppoſe Chriſt may have and enjoy as good a wife ever as any can be preſerved for him under the defection of Antichriſt.
Anſw. This way is a meere ſuppoſition, without reaſon and againſt ſenſe: That Chriſt ſhould have ſometime a wife, and ſometime none, and then one againe; and yet he ſhould have ever one preſerved. It were good to lay aſide ſuch ſenſeleſſe ſuppoſitions, and to beleeve the Scriptures, that tell us that the man of ſinne ſometime ſitteth in the Temple of God; and that Gods Temple 2 Theſ. 2. 4.remaineth; and hell gates ſhall not prevaile againſt it. Though the Church (Chriſts wife) may goe aſtray and be corrupted, yet he Matth. 16. 18that is her husband will not forſake, but will reform her and refine her, and put new garments on her; ſure he hath read what God ſaid of old to his Spouſe, Thou haſt played the harlot with many Jer. 3. 10. 22.lovers, yet return to me, ſaith the Lord, I am thy husband and thy maker. But happily if he had then lived, hee would have ſuppoſed Eſa. 54 5.that Chriſt might have had, or have made to himſelfe a new (as he in this caſe endeavoureth to doe for him) as good a wife as that that was, ſo corrupt and defiled. The truth is, there is more rich grace and free mercy in Jeſus Chriſt then to take advantage and to refuſe, and put away, for he is the Lord that changeth not, and therfore his Church is not deſtroyed, no, notwithſtanding the evils ſhe Mal. 3. 6.falleth into, for he hateth putting away.
It were more ſutable for J. S. and thoſe of his way, to profeſſe Mal. 2. 16.the doctrine of workes, which is ſutable to their other opinions, then the doctrine of free grace, unleſſe they would be more true to their principles, as in this particular; more eſpecially, wherein they hold corruption diſſolveth the marriage bond, and maketh the relation to ceaſe, and cauſeth the everlaſting Lord to change, and his Covenant to faile for evermore, Pſal. 77. 8.
The following complaint and ſtory, by which it is illuſtrated, I have ſpoken unto it before; in which matter of guilt, if hee and thoſe of his way ſhould take water and waſh their hands, they would notwithſtanding be no leſſe guilty then Pilate was of Jeſus blood.
But after this, he telleth of his feares, and that is, that men put more in Baptiſme then doth of right belong to it, that doe preferre it before the Church and all other Ordinances beſides.
Anſw. Is not J. S. and thoſe of his way ſick of this diſeaſe, and that as dangerouſly as thoſe he is in ſuch feare of? how otherwiſe ſhould it be that they ſhould be ſo often baptized, over and over, and over againe, and make a Church, that they may make Baptiſme? I leave the Reader to judge.
2. How doth this appeare which he ſo feareth in others, that they preferre it before the Cburch and all Ordinances beſide.
Anſw. It is onelyonly to the qualification of the matter externally, that it might be ſutable to the reſt of the building, Epheſ. 5. 26. But yet this charge is not altogether true, for they doe not preferre Baptiſme before the Word and the publiſhing of it, by which faith comes: Nay they doe not preferre it above, or before the Church; the Church being the pillar and ground of truth; that is, of the truth 1 Tim. 3. 15.of Ordinances and divine worſhip, and ſo of Baptiſme in the proceed of it in a right way, which Church the matter of it at the preparing of it by John was firſt baptized, and after laid together in the building. So of this matter thus, by Johns preaching prepared, and by his waſhing in the ſecond place fitted, was in after time gathered and laid into a holy building to the Lord, which Church way begun, and ſetled in the world, augmented and encreaſed: thoſe waſhed waſhing others, according to Chriſts appointment; never any unwaſhed perſon being added or laid into the building ſince the Church begun, it being neceſſary that the matter of the Temple be outwardly fitted, that it may ſute with the reſt of the building being laid thereon. So as J. S. may be ſatisfied that his feares in the firſt place are cauſeleſſe, the Church being on foot according to God, Baptiſme in adminiſtration followeth: But in further declaring the reaſon of his feares, he ſaith:
For they can erect a Church, take in and caſt out members, elect and ordaine officers, adminiſter the Supper, and all anew without looking after ſucceſſion any further then the Scriptures. But as for Baptiſme they muſt have that ſucceſſively from the Apoſtles, though it come through the hands of Pope Jone: what the reaſon of this is that men can doe all from the Word but onelyonly Baptiſme, and that muſt come by man, even by the man of ſinne.
Anſw. To balance the thoughts of J. S. I will preſent a caſe to his conſideration, ſuppoſing he had lived in the Apoſtacie of the ten Tribes (yea of Judahs Apoſtacie) and returning to the Lord and his pure ſervice, as thoſe of the ten Tribes that went from Iſrael to Judah, had other Prieſts and Miniſters of the Law and ſervice of God, and a pure way of ſerving of God, onelyonly that of circumciſion, they would continue that (though according to his conceit in the caſe of Baptiſme) it came from the two Calves. What would he have ſaid or thought of it in this caſe I would faine know? If they did well, it is good for us to imitate them in a like caſe.
2. I ſay, as before more fully, I have ſhewed that this Church and Ordinances are but new in regard of purity, the other being corrupt; ſo all this he calleth new, is not like their new raiſing of the Church and Ordinances, as if thoſe before had loſt their being, and were not at all. In this their caſe which he ſo excepteth againſt, there is expreſſe warrant, 2 Theſ. 2. 15. keep the Ordinances as they were delivered unto you; that is, purely.
3. Baptized perſons, in the caſe of their returne from idollwayes and Apoſtacie, to the pure ſervice of God, are to look after Baptiſme no otherwiſe then circumciſed Jewes did in the like caſe when they returned unto the Lord, Ezek. 44. 9. They were not to circumciſe themſelves, or be circumciſed again; yet the Heather comming along with them, they muſt be circumciſed. In like manner, Gods people comming out of Babylon, according to the call of God, Rev. 18. 4. are not required to be again baptized, though the Jewes and other Heathen that imbrace the faith of Chriſt, are required to doe it, which I would wiſh I. S. and thoſe of his way to conſider of.
4. For the continuation of the Church and Baptiſme, the outward qualification of the matter, the Scriptures fully give witneſſe unto (as before is ſhewed) ſo as is no need of beginning them a new in any ſenſe (unleſſe of purity) but other Ordinances are by negligence laid by and out of uſe, ſomething in the room of them: and ſo are by the Church to be reſtored to their places, when the Church is purged and made pure.
Laſtly, for this of Baptiſme, comming through the hands of Pope Jone, and from the man of ſin: It is a falſe and ſcandalous reproach; it cometh no more through the hands of Pope Jone, and the man of ſin, then the holy Scriptures did, or then Circumciſion did, through the hands of the two Galves of old. J. S. may be aſhamed ſo to reproch Gods holy Ordinance, by his good pleaſure preſerved to this day, I would wiſh him to call to mind his complaint & ſtory before.
And now in regard he is up with Pope Ione again, to diſgrace the truth, and thoſe that ſtand for it; whereby to make perſons afraid, and do they know not what; which after, they undo again, and ſo Gal. 2. 18.make themſelves every way treſpaſſers by deſtroying what they before built.
I will note ſome particulars, wherein thoſe of his way ſhake hands with Pope Ioane, and the man of ſin, and leave the Reader to judge who may be moſt juſtly taxed for affinity with Pope Jone, the reformed or ſeparated Churches, or thoſe of the new way of Baptiſme.
Firſt, thoſe of that way of Baptiſme hold generall or univerſall redemption with the man of ſin and Pope Jone. 2. Free-will. 3. Falling from grace. 4. Conditionall Election, that men may be ſaved if they will themſelves. 5. They hold an univerſall Church, and generall miniſtery, with power univerſall. 6. That Antichriſt is not yet come, and ſhall be a particular man, and ſhall continue but three years, &c. 7. They hold with Pope Jone, and accordingly cenſure all the reformed and ſeparated Churches for meer Schiſmaticks. 8. They hold with Pope Jone dipping in Baptiſme. I do not ſay that J. S. or all of that way hold all theſe particulars; but this I am ſure, that all theſe are held by perſons in that way; in practice they alſo ſhake hands; for as the man of ſin hath made a Church, ſo they alſo have made a Church; onelyonly the man of ſin and Pope Jone have ſucceeded better in their work, for they have made a Church of a large ſtructure; whereas theirs is yet but a little Terret of the like nature. 2. As Pope Joane hath ſent out her meſſengers to preach and baptize; (namely, the Friers and others) the Moors and Indians: ſo in like manner theſe ſend out their meſſengers to preach and baptize alſo. 3. As Pope Jone and the man of ſin give authority to their inſtruments and miniſters to act things without the cognizance of the Scriptures, ſo in like kinde do they; namely, authorizing an unbaptized perſon to baptize others. In this and one thing more they exceed in irrationalneſſe Pope Ione; to wit, of giving miſſion to unbaptized perſons to baptize. 2. In Baptizing them that were before baptized. I will forbear to adde other particulars. Now let them ſhew if they can any ſuch doctrines held, or courſes taken by the ſeparated, or rightly reformed Churches in way of affinity with Pope Jone, and the man of ſin. I ſay no more, but leave the Reader to judge.
In the end of this Sexion he uttereth divers high Notions, ſo undigeſted, unſound, and contradictorie, as a man that ſhould weigh them, could not but wonder.
Firſt, he ſaith, that we are to know that the truth depends not upon Churches, nor any mortall creature, but onelyonly upon the immortall God, who by his Word and Spirit reveals the ſame, when, and to whom he pleaſes.
This is the firſt of his wonderfull Notions, which we are to know, that the truth of Ordinances, and right ſerving God (of which is our queſtion) depends not upon Churches.
Where then is J. S. his orderly way he propoſed according to God, by the Church and her aſſignement of one or two of her members, to begin Baptiſme, being loſt, &c.
Secondly, This that he would have us to know, is directly contrary to that which God teacheth us to know in his Word, 1 Tim. 3. 15. The Church of the living God, God himſelf ſaith, is the pillar and ground of truth: that is, of Religion and divine Ordinances, as we ſaid before.
Thirdly, If I. S. ſay, he do not mean truth of Ordinances, truly he is then beſide the matter in hand, deceiving and being deceived.
Fourthly, If he mean as in the former is ſpecied, with whom then doth he contend? Do not all confeſſe the truth, as Doctrinall, to have God for the Authour of it, and to depend on him? What high words doth he here uſe to amaze the Reader? as, The truth depends not upon any mortall man. Who ever held ſo? But upon the Immortall God, Who ever held otherwiſe? But this immortall God reveales the ſame by his Word and Spirit. What, doth God reveal new Ordinances of Religion by his Word and Spirit? Sure this is ſome dark non-ſenſe: He queſtionleſſe meaneth ſome other thing: What Revelation he herein intendeth, is not hard to gueſſe; however he is beſide the matter, and clean out in this firſt Notion.
Second Notion: And for ſucceſſion of truth, (truth of Ordinances you muſt underſtand) It comes now by the promiſe of God, and faith of his people, whom he, as aforeſaid, hath taken out of the world to the fellowſhip of the Goſpel.
Anſw. Setting aſide ſucceſſion, and in ſtead thereof putting in continuation; What can be more right then this, though not in J. S. his ſenſe? The truth of Ordinances continues by vertue of Gods promiſe made to his people, they continuing to beleeve in him, and not forgetting his name, though many times greatly failing againſt him, as of old; yet the truth of Ordinances continue; namely, the Church and Baptiſme now, as the Church and Circumciſion did of old; and this by the promiſe of God. J. S. hath no ſuch ſenſe as this, but ſome inward familiſticall ſenſe of inward faith, and Gods promiſe to ſuch ſecret beleevers; which he is never able to make out any ſuch thing, that the truth of Ordinances depends upon them in regard of continuation, by vertee of the promiſe of God to them in ſuch a ſecret way.
Third Notion: To whom the Ordinances of Chriſt ſtand only by ſucceſſion of faith (What faith, outward or inward?) and not of perſons (What faith ſevered from perſons?)
Anſw. I would fain know what any rationall man can make of this, either in it ſelf, or as it hath relation to what is before declared.
Fourth Notion: For the ſame power the Apoſtles had in former time, for direction in godlineſſe, the Scriptures have in the hand of Chriſt, as the head of the Church, which make up but one body, 1 Cor. 12. 12.
Anſw. ſuch power for direction in godlineſſe, the Scriptures had of old, when the Apoſtles lived. Some other things J. S. aimeth at, but the truth prevaileth, and the words he here uſeth will nothing avail: namely of the Scriptures in the hand of Chriſt joyned with the Church. Its worth obſerving how the Church is here couched, juſt after the manner of the Babylonians, that pretend their Church is inſpired with the Holy Ghoſt, and cannot erre: for Chriſt the head is in Heaven, and hath left his Word for direction in godlineſſe for his Church to take heed unto. Now the holy Apoſtles had authority to act Ordinances according to Chriſts command; they were to preach, pray, break bread, and baptize; the Scriptures were not ſent, neither act they any thing as before. So as in J. S. his ſenſe, it is utterly untrue, that the Scriptures in the hand of Chriſt, joyned with the body, have the ſame power to act Ordinances as the Apoſtles had.
Notion fift and laſt, So as what the Apoſtles and Church together might do, (in acting Ordinances you muſt underſtand) the ſame may the head and body, together with the Scriptures, do now. Reader, obſerve how J. S. coucheth ſubtilly his unbaptized Church betwixt Chriſt and the Scriptures; ſo as Chriſt being in heaven, and the Scriptures only directive; the whole matter for action will fall into the hands of the Church. A contrivance, as fine as the Papiſt found out when they were ſore put to it by John Hus and the Bohemians, and not able to defend themſelves and their courſes againſt the truth, they invented and abetted this, That holy Church could not erre.
Secondly, obſerve how I. S. quitteth two of theſe three; namely, the head and body: and concludeth laying all the ſtreſſe upon the Scriptures, and ſo in effect ſaith nothing at all, the Scriptures being only directive: for ſaith he, the Scriptures have the ſame, whereas he ſhould have ſaid, the head and body, with the Scriptures, have it.
Thirdly, obſerve what a prepoſterous conjunction I. S. maketh of three, in the matter of fact; one of which, to wit Chriſt the head is in Heaven; who, though he hath fulneſſe of power, acts not here below, but in a providenciall, and miniſteriall way, and the like. The Church, the ſecond, Chriſts wife, is in all things to be obedient to Chriſt her husband, his will and pleaſure contained in the Scripture: the Scriptures they act not, but only direct; where is I. S. now? juſt where he was at the firſt, and no further.
Fourthly, this is utterly untrue, which he concludeth, that what the Church and the Apoſtles, the Miniſters of the Churches, might do; that the Scriptures (he quitteth the head and body as before) may do. Now, what might not the Church and the Apoſtles do, in ordinances and adminiſtration, orderly, according to God; what can the Scriptures act, truly nothing at all, their authority is only directive. I ſuppoſe any one may ſee how far out I. S. is in theſe conceits. In the cloſe he is up again with revelation, which happily, if he did ſtudy and cleave unto, would ſtand him in more ſtead then the Scriptures that are ſo helpleſſe to him in his cauſe.