Q. 1. VVHether Israels going into Aegypt, their Bondage, and their deleverance, were not Typicall? [...].And whether this hath not been confessed by all the Godly party in England, &c.

Ans. 1. Though Symbolicall Argumentation by Types and Figures, be like a Feather in a Souldiers Cap, more for shew, then for service; yet if we distinguish Types into Necessary and Arbitrary, there will be some just occasion for this present query.

This Type is mentioned by the holy Ghost Revel. 11.8. Spiri­tually called Sodom and Aegypt: It is also acknowledged by Si compares Romanum Is­charioten cae­teris in orbe Tyrannis, qui sunt, fuerunt, vel esse possunt videbis illos fuisse Ʋmbras Tyrannicas, corpus autem Tyrannum ip­sum esse Re­manum Idolū. Luther, Whitaker Praelect. in Sacram. p. 109. in 4^oWhitaker, araus in Revel. p. 496.Paraeus, and sundry other famous Divines. We grant you therefore, that upon the same account, that we hold Circumcision to be a Type of Baptisme, we doe receive this of Aegypt to be a Type of Rome: but of this briefely, because we allow it, and [...]: only observe by the way; as there is but one Aegypt Literall, so there is but one Mysticall: for what is true in the Type, is also true in the Antitype.

We now agree like sundry travellers at our setting forth, if we part hereafter upon the rode, it shall be upon Sober and Religious Grounds: for I hope you count it with me, a main branch of our Christian freedome, to keep no man company, farther then he is, or if rightly informed would be, a companion to the Truth.

Q. 2. Whether the Church of Rome, and principally the Head of that Body, the Ecclesiasticall Powers, the Pope, [...].with his Cardinalls be not Mysticall Babylon? Revel 17. and whether those Characters may be applyed to any Church whatsoever as to the Church of Rome?

Ans. 2. That the Church of Rome is Mysticall Babylon, I sup­suppose an ingenuous Famosa di­cam an Infa­mis Meretrix? fornicata cum Regibus Terrae, Illa quidem es, Quam in Spiritu sacer vidit Evangelista, illa eadem inquam es non alia, sedes super Aquas multas. Petrarch. Ep. 16. & Berk. Evid. p. 62. Papist will not deny: but that the [Page 2]particular Characters, laid down by the holy Ghost, to describe Rome, are as applicable to any State whatsoever, no ingenuous Protestant will grant: for all know the nature of individualls is to be incommunicable: and that that chapter (Revel. 17.) doth set forth one individuall State, though not one individuall Person, is the mind of all Interpreters: A man at one time one, (saith Wollebius) but in succession of time an order of men, in the same state succeeding each other.

Antichrist (saith Jewell 2 Thess. 2. Jewell) shall be one estate, or Kingdome of men: and he alone that stops his comming is the Roman Em­perour. I will not name unto you Jerome, Chrysostome, Bernard, &c. But Fox [...] in Revel. c. 13. p. 270. M. Fox, whom I hope you will the rather own, because you honour him with a Quotation: he therefore in his Comment up­on the Revelations, is point blanck against your Hypothesis, for saith he, besides this one, there is not, nor can be any City in the World, unto whom all the symptomes and accidents can agree, that are described Revel. 17.

But to argue, hath any other State a situation upon Plutarch calls it [...]: Rom. Probl. Seven Hills? The Names of them are so well knowne, that I need not mention them: Hath any State Scarlet Ru­lers beside Rome? Had any ever so great power over the Nations, as Rome both Heathe­nish, & Popish hath had? Hath any a golden cup of for­nication? Is any drunk with the blood of Martyrs? Doth the number Haebr.Latinè.Graecè.Angicè.ר200ROϚ100λ30A70 as Heb. ע. the restמ40Mο70α1Man160 after the Greekע70Aμ40τ300of200נ50Nν50ε5R100ו6Ʋυ400ι10O70ש300Sσ6ν50ME46     ο70       σ6   I suppose the name [...] according to Wollebius his Account to be most Authentick, for [...] according to M. Fox signifies 41 & so amounts to 667: & as for Bellarmines Cavill that it should be wrote [...] it is easily answered, seeing Romanus is in Greek [...] as well as [...] Latinus, let the Reader observe, that though it agrees in all Languages, yet the number is found out most variously, and excellently in that Character, wherein the Evangelist wrote his Prophesies. 666 agree to a­ny in all Langua­ges, save to her? which Irenaeus un­derstood to be [...], about fifteen Hundred yeares agoe? Saint John in [Page 3]this number is thought not only to point at his name, but also to hint at the time of his rise, and continuance Reynolds against Hart p. 214. Rev. 13.18.

But to examine your quotation of Rev. 17. and consider the precedent verses, as helpes to expound the subsequent, especi­ally the 8, 9, 10, 11. vers.

The Beast it was, is not, shall be, and shall ascend:

The Beast,] By this name is meant a Prophane state, viz. the Romane Empire.

It was,] Heathenish in S. Johns time.

Is not,] It is not at the time of this Prophesy, what hereafter it shall be, when once it is destroyed by the Goths and Vandalls.

Shall Ascend,] The Pope shall Ascend, (id est) the Church shall swallow up the Empire; and what the Romane Empire was, that now the Romane Popedome is.

It is not, and yet it is; a Riddle not to be unfolded, Papismus, pro­ut a concilio Tridentino fu­it confirmatus, est perniciosa Haeresis Ames in Cas. Cons. de Q. an Pon­tificii sint Haeretici? l. 4. c. 4. Cos. 1. fol. 121 without distinguishing the various state of the Beast, which retaines the Authority, though not the name of the Roman Emperour. If every corrupt State might be called Babylon, then the Spirit of God would not have said It is Not, for at that time the Asian Churches were corrupted, which was infallibly known by our Evangelist John, Rev. 2. &c. Yea Rome it selfe was corrupt some Centuries of yeares, before it might be called Babylon apparently, even (accor­ding to the Judgement of some) till the Councell of Trent, which sate down in the Chayre of Pestilence, and established iniquity by a Law.

We have tryed the Revelations, Let us also see Daniel and Paul, that in the mouth of two or three witnesses every truth may be established: for what John discusseth Graphically, that doth Daniel Typically, and Paul Topically, according to the Received opinion.

Dan. 7.8. The fourth Beast is the Romane Empire, and the little Horne (saith Jewell) is Antichrist.

So 2 Thess. 2.3, 4, 7. Who is he that exalts himselfe above God, but he who calls himselfe a God, and blasphemously preferres his own Canons above the Word of God? who is he that letteth An­tichrist from fitting on the Pinacle of pride, but the Romane Empe­rour? Who being taken away by Phocas, gave him occasion to raise his Ambitious Plumes upon his Masters Ruines: Now if any man, after so cleare evidence held forth to the state of the question, whether such Characters as these may be applyed to any State? shall refuse to give in his Assent, I leave him to be censured by [Page 4]an higher Judgement then mine own, and that is Gods, and his own conscience, Titus 3. v. 10, 11.

Ob. Perhaps it may be objected by some, that the Scripture speakes of many Antichrists 1 Joh. 2.18.

Sol. To it I answer, That Antichrist is tooke in a twofold sence; either Largely, or Strictly. 1. Largely for Ebion and Ce­rinthus. &c. 2. Strictly for Christs grand enemy the Pope: whom Paul calls [...]: and [...], 2 Thess. 2. Or with M. Fox, Antichrist may be taken either

• 1. Personally. or
• 2 Figuratively.

1. Personally, for any, or every person, that opposeth Christ: in which sence M. P cannot say but himselfe hath been an Antichrist, if he ever opposed either Nature, person, or offices of Christ.

2. Figuratively or Politically, so it sets forth one State or Kingdome, or City, constituted under one Head, with divers Members. As there may be many petty Lords in a Nation, yet but one Lord Paramount, so there may be many petty Anti­christs, Sunt multi Antichristi, sed unus pro­prie est An­tichristus, quem seriptu­ra filium perditionis Neminat 2 Thes. 2. Aret, loc. com p. 375. [...], or by way of excellency, there is but one Antichrist, but in generall all Haeretiques may be called Antichri­stian, Wolleb. Alsted. yet one only by way of eminency: for as Moses his serpent swallowed up all other Serpents; and as the greater Fishes of the Sea swallow up the lesse; So this grand Antichrist hath carryed away the Bell, that is, the noyse, and denomination from all the rest.

Q. 3. Whether the Church of England (the Nation considered as a Church with the parochiall congregations) be not a daughter of that Babylon, and whether her ministry in point of ordination the Ofspring of the Pope? [...] vel F. P. Imerrog.Whether she hath disclaimed that Church State? Whether the grossest corruptions in Q. M. dayes be not maintained? whether some new pieces added to the old Garment, Romish baptisme &c.

Sir, Ans. 3 in this query, you have heaped up severall of the like na­ture, most of which might have been spared, had you vouchsafed to have read Jus divinum of the ministry of England; to which Booke, but that I favour the simple Reader, I might justly referre you: I shall speake somewhat to the most of them, yet briefely, because many of them have been handled before, by sundry eminent Authors.

1. To the first I answer, that a Church may be called Natio­nall [Page 5]in two resepcts. 1. Either because it hath one nationall officer, worship, or place of worship, such a nationall Church we are far from asserting. 2. Because particular congregations agree so­lemnely in Doctrine and worship, under one civill Government: examples whereof you may find in Act. 8.1. and 15.4, 22.

2. To the second objection, I answer that the word [...] in the originall signifies a borderer, and in this case the name re­maines amongst us upon a civill account, and we doe acknow­ledge, that the bare dwelling in a Parish maketh not a person a Covenanting member. Secondly, we may not allow but much dislike the unequall division of parishes, that it should confine the Church, like a rotten parke-pale, and we expect a speedy redresse therein; yet Churches in the New Testament are distinguished by the respective bounds of their dwelling; as afore is proved. Thirdly, Governours and governed must dwell contiguously, that mutuall offices may be the better discharged, and that they may meet together in one place, and not be forced to travaile farther then a Sabbath dayes journey, except necessitated by some extraordinary occasions.

3. To the third objection I answer, that England is not a Daughter of Babylon, either by way of generation, regeneration, degeneration, or imitation. Our Church State (though Rome with the Gibeonites speakes nothing but antiquity) is much elder, then to be beholding to Rome for its plantation; for if we enquire at what time Religion came first into England M. Fox & Gildas p. 13. Gildas tell us, that Britaine received the Gospell in the Emperour Tiberius his reigne, and that it came not from Rome, but Jerusalem. Jewell, Theodoret, Flaeius Illericus, say that Paul himselfe planted us, as he came by Spaine. It is mostly received that Joseph of Arimathea was sent by Phillip form France to Brittaine about the yeare of Christ 63. and to this Brittanno­rum Inac­cessa Loca sub­duntur Chri­sto. Tertull. contra Judaeos. Tertullian attesteth in his book against the Jewes. Hom. 4. in Ezech. Origen (that lived in the second Century) tels us, that Brittaine had consented to the faith, and so also Hom. quod. Christus fit Deus. Chrysostome &c. So that it is a falsitie for Rome to challenge the conversion of us, and no lesse absurditie for us, to derive succession from them.

The faith continued here from Lucius Bri­tannorū Rex, Christianus fuit tempore Elutherii Ro­mani Episcopi, quod successit faeliciter usque ad tempora Dioclesiani Par. Eccles. Histor. p. 165. King Lucius to the comming of Austin the Monke, whom Gregory sent hither 600 yeares after Christ, and when he came he found here divers Pastors, and lear­ned men, that opposed the pride of Austin, the Popes Ambassadour.

4. To the fourth objection, we say that the ordination of [Page 6]Ministry came not from the Pope, or the Church of Rome; it is Apostolicall not Apostaticall; and yet should we grant it any time did passe through the Church of Rome, this will not make it Antichristian; hath not the Gospel also passed through the Church of Rome? distinguish therefore of the difference betwixt passing through and from the Church of Rome. I never doubted saith Bur. Iren. p. 183. M. Burrowes of the call of our Ministry, though something was superadded that was sinfull There is now another way of ordina­tion then by Bishops, which in a short time will supplant the old, though we be silent; Episcopall Ordination is like an old nayle driven off and Cashiered by the succession of a new.

5. To the fifth objection, that the Church State was never dis­claimed, I answer that the Bishops themselves never did give sub­jection to the Sea of Rome, as may be found in the oath Ex Officio, and you might easily have remembred what the Parliament and Synod did in taking Prelacy roote and branch.

6. To the sixth objection: that the grossest corruptions are not yet disavowed, is a meere Cavill: for they consist either in Doctrine or worship; the grossest corruptions in Doctrine are first, either concerning the Popes Headship, which was put down in Henry the eights time, and in Q. E. in K. J. and K. C. we ac­knowledge Christ to be the only head, and deny that absurd di­stinction of naturall and ministeriall, visible and invisible. Or secondly, concerning Christs carnall presence in the Sacra­ment, or concerning justification by workes, Purgatory, for the denyall of which Articles our Martyrs lost their lives. As for worship amongst us it is pure and simple and unpermixed, as in the Apostles dayes; We have no Masses, Crosses, Altars, Surplesses, nothing spoken in an unknown tongue, you might have done well to have specifyed the corruptions, before you had re­proved us for them; and whereas you say some pieces are added only to the old garment, I answer, you are mistaken in the termes, for what you call the old garment is the new peice, and what you call the new piece was the old garment of England. It is true, that halfe reformation & a piece doth never satisfie a zealous spirit. But for a man in contempt to call that halfe Reformation & a piece, which is more then he or his Fathers have seen, yea & would have rejoyced to have seen, argues a supercilious & ungratefull spirit.

7. To the seaventh objection, wherein you cry out Romish Bap­tisme, I answer, that you cannot either directly or obliquely, shew it [Page 7]is Romish, except you meane Saint Paul brought it hither with him from Rome. Is it Romish in regard of its institution; or in re­gard of its materiall or formall part? Is any thing added or diminished in the word of command, or the word of promise? or is i [...] Romish in regard of the subject to which it is communica­ted? doe we use any Eedem modo sat tractatur in Baptismo. & conjecratum secrificans in os Infantis imponit & Satanam E­migrare jubet & in aquam ter immergit Infantem & oleo Pollicem intingit, pectus & humeros illius illinit. foris & in­tus campanas lavant. Sleid. com. l. 21. p. 366. superstitions and ceremonies before it, in it, or after it? Is there any Salt, Creame, Spittle, exorcismes used, or doe we administer it to Bells, or any irrationall crea­tures? Tell me Sir, when you call it Romish doe you meane a Baptisme by the Common Prayer booke, and formes. This in Eng­land is penall and perillous; Or doe you meane Infant Baptisme? if you doe, I can assure you it was in use while Romane Pastors suffered Maryrdome for Christ, and I intreat you, if you can, to name Century of yeares from Christs time to this one wherein it was not administred to them.

8. To the eighth objection, whereby you enquire whether the Characters forementioned in the second Querie do not in like manner appeare upon the Daughter, the Nationall Church of England; I say perhaps you had forgotten the second Querie be­fore you wrote the third, for where I beseech you shall a man find your markes, the Popes, Cardinalls, Arch-Bishops, Bishops, in England, where any blood of Saints that dyed formally as Saints, and not rather upon a civill account? If you know any other markes, as Jesuites, Fryers, Masses, Indulgences &c. either at New Castle, or in the West, or any other place, it would be reputed good service to the State to discover them: we know none (we blesse God) we find none, if this be the body of Antichrist, it is a body without a member, and so a contradiction in the adject. If you had a minde to save Babylon mysticall from the fury of the Nations, and to doe Rome some speciall service, you might have done well to have consulted with Bellarmine, and he would have directed you rather to Germany then England, by the name [...], wherein by our Learning, if you are a good Arithmetician you might have found out the number 666: but this is but a slender stick to reare Babylon upon, without a gene­rall concurrance of all other characters.

Q. 4. [...]. Whether it is not the duty of all Gods people in the nationall Church and in the Parochiall pretended Churches together with their Church Ministry, to come out of Babylon and to separate &c.

A. Candid Reader, be pleased to referre these opprobrious [Page 8]termes. Parochiall, pretended Church State, whensoever they shall againe accurre unto their proper place. Q. 3.

To separate,] separation implys a guilt either in our selves or others, If you say the fault be in our Church, then it is either corrupt in circumstantialls or substantialls; if in circumstantialls the Church is still a true Church: if in Substantialls, either in Doctrine or in Worship: but ours failes not in either of these. And therefore M. Perkins justly reproves such as depart from us as Schismaticall.

Church Ministry,] where would you have Ministers to be but in the Church, where Christ hath placed them 1 Cor. 12. Ephes. 4. If you mean a Nationall Church, Gildas will tell you they were erected before Popery began. And as for the Ministry, there are Commissioners chosen in every County, that may sit to refine the Sonnes of Levi; if this worke were done throughly and no cloud of discontent raised against active spirits, I believe the face of the Church would shine like the Spouse of Christ, and not be disfigu­red like the Daughter of Antichrist.

Come out of Babylon, Revel. 18. Isa. 52. Jerem. 51.] did ever any Prophet serve the Jewish State as M. Pendarvis serves us, bid them come out of Babylon at that time when they were not in it, and tell them they were in Babylon when they were already out of it? Acts 5.22, 23 your warrant here resembles that of the High Priest to the ^a Officers, that were sent to fetch the Apostles out of prison, whereas indeed they were out before.

There was much false worship and Idolatry in Israel, yet a good Prince was still an effectuall organ and instrument of refor­mation; our Godly Josiah and victorious Deborah did cast out Antichrist with all most all his trumpery, so that like Dagon & like Jezabell there was nothing left but some few monuments of his ruine; And let none thinke that Queen Elizabeths reformation was Hipocriticall, for though some state consciences did wheele about with the times, yet there was abundance of Gods precious peo­ple in England, in King Edward and Queen Maries dayes: for besides all those that were burnt, all that were imprisoned, all those that submitted with Peter for feare, all those that fled into corners, there was no lesse then 30000 banished as Strada de Bell. Belg. l. 2. p. 71. Strada relates in his History of the Belgick Warres; adde to this what our grand Par­liament hath done, and see whether we have not cause to sing that [...] Revel. 2.3.

Q. 5. Whether the strange and wonderfull providences of God in the [Page 9]late Warres in England, Scotland and Ireland, [...].have they not cleared the call to the Saints to come out of Babylon &c.

Ans. 5. David lays it down as a marke of prophanesse and a signall of ruine when men regard not the workes of the Lord, nor the operation of his hands, Psal. 28.5. wicked men looke up­on Providence by parcells, the Godly joyne past and present to­gether, and make a golden chaine of them; as it is with words in a sentence, if we disjoyne them and forget precedent and sub­sequent we can make nothing of them, so in Providence, except all passages be match't together we loose the beauty & benefit of all.

Scottish Presbyter eminently overthrown,] what have you to do with Presbyter, is Presbytery over thrown? did God as eminently appeare against Presbytery as Royalty, and Episcopacy? (poore men) if they had not adhered more to a King then Christ, more to Royalty then Presbitery I believe they might have been as happy as our selves: but what say you to Independency, is not that a Horne of Babylon? for had Independency been beaten as well as Presbytery I doubt you would have been of Gallios mind, not to have cared for any such thing: but what though the Scottish Pres­biter act no lesse remisly for his Goverment then many of your Profession for no goverment, yet is he to be acknowledged for the first opposer of superstition and Episcopacy; for when King Jacobus Rex Britta­uiae An. 1609. conformat ecclesias Sco­tia cum An­glicanis prae­ficiendo iis Episcopos con­tra intentibus pleris (que) Scoto­rum Theolog. Andreas Mel­vinus erudi­tissimus Sco­torum in arce Londinensi detinetur. Buchol. Chronol. p. 778. James intended to conforme the Scottish Church to the English by imposing Bishops upon them in the yeare 1609, the Scots op­posed it, whereby some endured banishment, others imprisonment, and now they appeared the first in Charles his dayes to oppose both Tyranny and Antichristianisme. The heart of Cyrus is to give liber­ty to build Gods House, and to his people to walke in their light, it is well he gave them not liberty to build Castles in the ayre, or to cook up a Archima­girus emnis generis edulia in unum con­jecit Lebetem, id quod Satan hisce tempori­bus enoliri vi­detur Synod. Dordreck. messe of all Religions with Rhetorick: as liberty is the most pretious thing in it selfe, so the corruptions of it are most noxious, tis pitty that the grace of man, as well as the grace of God should be turned into lasciviousnesse, I dare affirme he never gave them liberty to walke by any other light, then that of the Word and of the Prophets Is. 8.20. Liberty may be opposed two ways, either by our selves or others; by our selves, when we stop the eare of Conscience and will not be perswaded: By others when unlawfull things are obtruded upon the conscience: his Highnesse hath given his word he will not oppresse you, provided you doe not intangle your selves by dealing coursly with your [Page 10]selves by dealing coursely with your betters, but who gives secu­rity to the orthodox in the mean time, that you and your party shall not oppresse them? Was it not Tyranny in you, to cut off one of your own Disciples Eares, and not suffer him to heare on both sides. M. T. Antiq. Though truth give liberty to errour, yet errou is so ungratefull it will not give liberty to truth, as is made cleare by that notable Instance of M. Tickell in his additionall Antiqueries, who shews us you surfeit of liberty, although you hunger and thirst after more, you seem in this case to be like per­sons diseased with the Ephiastes, they think some body oppresseth them, when alas tis nothing but the grosse humours of their own blood: never was there lesse restraint, never more liberty of con­science in any state then this, wherein a man may be as Godly as he will. [...] oppositio paris Autho­ritatis.

Q. 6. Hath not God cast the false Church state and worship, roote and branch out of the hearts and affections of very many of his people?

A. 6. Reader I pray thee joyne to this Query what M. P. hath said in his Ep. ded. where he saith, the maine pillars of Baby­lon the Archbishops, Bishops, with the grand supporters are fallen and gone: a distempered man when he hath spent his Coller, at last imbraceth milder conclusions: Thus we oppose Luther in­dulging his passions to Luther moderate and sober againe, and so we must doe you, for these doe innervate & confute your grand objections. Observe, he sayth Romes maine pillars are demoli­shed, that many, very many of Gods people have cast out false worship, will not very many and good carry the denomination by all Rules of Logick and reason. Largue thus, where the maine pillars of Antichrist are demolished, where very many of Gods People are resident, there is Jerualem and not Babylon: but thus it is blessed be God with us; we leave therefore the Author to find out his Babylon in another place: the truth is Scripture names two Babylons, the one Reall, the other Typicall, he deviseth a third Quis non Impudentissi­me nititur ali­quid pro se Interpretari quod in Alle­goria positum est? Aug. Epist. ad Vin­cent. Allegoria non ex legentis voluntate sed ex scribentis Authoritate intelligenda. Hieron. In Gal. 4. Non est funda­mentum sed Diabolica Illecebra, si a fundamento Allegoria se­taretur Luth. cum Fabric. Babylon, Hypertypicall, which will prove more chargable for him to raise, then it was afore time, to Semiramis, insomuch as he hath not a parcell of ground, but an Aery non Entity to build on.

Blush to say their Congregations are true Churches] They blush to say that Parishes are true Churches, but not their Congregations, it seemes the Orthodox are modest, the Heterodox impudent, I am either grosly mistaken, or else you have as much cause to [Page 11] Hinc Haere­si sconvinci potest, quod quisquis ipsis charus est etiamsi aliis delictis abundet, & adversus se habeat Ar­gumenta scelerum, tamen in pretio babetur. Athanas. blush at your own members, as any Pastor whatsoever, that hath had a gathered Church in England.

Matter and Forme,] The matter of the Church are persons called; the forme, an union with Christ and his members: No man need to be ashamed to own such

Q. 7. [...]. Whether the endeavours and tedious labours both of Parlia­ment, and Synod, for reforming Nationall Church Discipline, hath not proved like the washing of a blackmore white?

A. 7. They have not been in vaine, neither in respect of themselves nor others; I am perswaded they have been instru­mentall to save Thousands; And are your exercises and perfor­mances saving? if they be, this liberty proceeded from them, and what good you doe, or have done, proceeds from them as Con­causes; I am almost confident, that if all Presbyterians, Indepen­dants, Anabaptists, were drawn out, they would make the strong­est part of the Nation, and as Anabaptists are not Babylon in your Eyes, so neither is the Presbyterian or Independant (so called) in our opinion or in the Eyes of God: But if it should prove otherwise in the Muster, say, what is the Reason the Nation is more Reformed? Are not the pernicious Sicubi audi­eris eos qui dicuntur chri­stiani non a domino nostro Jesu Christo sed a quoquam alio nominari, scias non ec­clesiam Chri­sti sed Anti­christi esse Synagogum. Hieron. contrae Luciferium. Nos Luthera­ni Calvinistae non dicimur sed cum Paci­ano dicimus, christianus mihi nomen catholicus cognomen &c. Caesariae & Pontificiae factionis Nomina Byzantium Turcis dedere, dum de Guelfis & Gibellinis certamen. Sleid. c [...]m. l. 14. p. 223. Nomen Remonstrantium & contra­remonstrantium Synodus perpetua oblivione delendum censet Synod. Drodrec. p. 323. names of Distinction the cause? whiles some are this way others that way, Christ him­selfe seemes to be divided: We have amazed the ignorant poore people of the Land, who seeing so many differences in the way, are resolved to lye still and perish under affected ignorance, rather then to runne the hazard of a laborious and disunited knowledge.

Rejected the ordinance of Excommunication,] True the ordinance hath ceased, and for this cause the Church (though it be a Church) may be said to be weakened in her nerves, and sinewes: without this saith Porcorum Hurra & Colluvies ra­bidorum ca­mum. Aug. Austin the Church will be a Swine-sty & a kenell: and were there not liberty granted by Christian Magistrates to sus­pend and excommunicate, I must ingeniously confesse this Arrow in time would pierce my Buckler; and though I should not say with this, England is Babylon for the present, yet I might sadly [Page 12]presage, that England would be Babylon in the close. In every In omni cor­pore politico vel ecclesiasti­co necessaria est potestas Judiciaria, Quae proporti­one respondit illi corporis Animalis fa­cultati, quae Noxia depellit Synod. Dor­drect. p. 114. Body, whether Naturall, Politick, or Ecclesiasticall, there is a power of disburdening it selfe of that which is unprofitable, or Noxious; for lack of which, the sincere part may be infected: It is my Prayer, that God would put into the heart of our Cyrus, to set up the hedge of discipline, in the Church, and curbe the inso­lent Magnum est Probrum quod inter fili­ [...]s Dei locum habent Porci & Canes. Zanch. T. 2. affronts of such as grumble to let the Children eate their own bread, except they may prophane the banquet with their unhallowed lives and Persons.

Parliament and Synod,] here is a second ground to answer your grand querie, Whether England be Babylon? For a Parliament and Synod are the State and Church Representative. If they be gold and silver, though the commonaltie be some of them drosse, our feare need to be the Iesse Math. 21.42, 43. When the builders reject Christ, and great men in office, God doth either overturne them, or the Nation. If we have not forgot our Logick, it tels us, that parts are either principall or lesse principall, Quibus ab­latis tollitur totum. Principall are the head and heart; if these be sound there is no great perill; lesse principall as finger, hand, foote, which though taken away the whole still retaines its old denomination. The Tibia Para­lysi vel [...] Laborans vera quidem est Tibia Twiss. Vind. Gratiae contra Armin. Errat. 8. §. 13. p. 39. in 40. defect there­fore that kills is not in integrall parts but essentiall, A man may live though his Arme or Legge be Paralyticall, syderated, or mor­tifyed with a Gangreen.

Q. 8. Whether the saints and Servants of God ought not to declare the Church of England to be indeed no Church of Christ, [...].but a Daughter of Babylon?

God forbid, rather let our Names be blotted out of the Book of Life; then God should thus reject his people; I see your distem­pered Argument is now at the height, therefore I will expose it to view, and then cut its nerves asunder: the summe of all that hath been spoken or hereafter perhaps shall be spoken, may be reduced to a Prosyllogisme and a Syllogisme.

The prosyllogisme runnes thus,

• Rome is Babylon,
• S. John bids us fly from Rome,
• Ergo from Babylon.

The Syllogisme is this;

• An incurable Daughter of Babylon is to be departed from,
• But England is an incurable Daughter of Babylon,
• Ergo to be departed from.

I deny the Minor, and answer to the Predicate, N. [...]. and to the Deter­mination of it: That shee is neither a Daughter of Babylon, nor Incurable: Let England be taken here, not [...], but [...], for the noble part and most principall; not for the degene­rate part of the Commonalty.

Ob: But you will say, will it not be granted, That she was a Daughter of Babylon in Queen Maries daies.

Sol. The relation may be taken away from the Subject, while the subject remaines, as though she might be a Daughter of Babylon in Q. Maries daies, Mauere potest Materiale sublato formali Melanct. Log. Membrum Christi posse esse membrum meretricis nullam in se continet [...]. Twiss. Vind. Grat. p 94. yet she may be a Daughter of Reformation in Q. Eliza­beths daies and in ours. That you may see how ea­sy 'tis to play the part of an Opponent, I will frame an Argument [...] or by way of Re­crimination.

Incurable Authors of Confusion in Church and State, are to be declared [...] M. P. Q. 15. Babylon, for so the name Imports, according to your own judicious observa­tion of it: But such were, and such may be the Anabaptistae nuper nati, e­tiam Turpiter docent conjun gem debere descendere a Con­juge abhorrente a Secta Ana­baptistica, & alicubi per se­ditionem pepulere Legitimos Magistratus. Melanct. Loc. Com. p: 188. in 80. This mav induce the Judicious reader warily to observe that remarkable passage dis­covered by M. Tickell. An­tiq. 4. concerning M. D. A­nabaptists, or Catabaptists, if we believe the Com­mon opinion, Ergo, they are to be deserted.

I leave you to distinguish betwixt the Germane and Brittaine Anabaptists, and Time to verify the Premises.

Q. 9. Whether a bare forsaking of the Nationall Church, [...].and a verball declaring against it, is a sufficient witnesse bearing for Christ? And whether Gods People ought not to hold forth a true Baptisme and Church Worship?

To this I answer, Non sumus Milites sed Piscatores, What we em­brace not by our gathering, is, for the present, reputed as a refuse. No other Power is given to the Church, besides the Key of Do­ctrine and Discipline; such as are unworthy, are they not exclu­ded by these? Where the word of God is Purely taught, the Sa­craments Purely administred, a People that Honour God by Pub­lique Profession, and dishonouring him not by their Conversati­ons, There is the Church (saith Luther) whether they be few in number or many; And from such, in regard of Christs spirituall Presence, and Residence, it is dangerous to separate: Trouble not your selfe any more with a Notionall Nationall Church, already [Page 14]answered Q. 3. Zancheus is contented to Non Inficiamur multa esse vitia in nostris Ecclesiis A­varitiam, superbiam, inhospi­talitatem &c. ne (que) Magistra­tus admodum solliciti sunt ut haec vitia ab Ecclesiis Christi tollantur, sed omnes quae sua sunt Quaerunt. Zanch. T. 2. p. 78. confesse, and so the Prophets, what they cannot remedy: There are many vices (saith that good man) in our Churches, Covetousnesse, Pride, Inhospitality, which is a matter of greatest grief unto us; but above all, the remissenes of inferior orbes, in the State fa­brique, refusing to redresse sundry enormities, such are Carding, Lex sine Executione est Campana sine Pistillo. Buc. Chronolog. Dicing, Drunkennesse, Swearing, Sab­bath breaking, Acts of Hostility to Religion; while all seek their own, few or none the things of Christ. Thus farre Zancheus.

Hold forth a true Baptisme.] What is that, Anabaptisme? An un­scripturall unwholsome Ceremony, Erroneous in regard of the Forme and Subject: First of the Forme, for sundry are Rebapti­zed with a threefold demersion, which is Popish, as is related by Sleiden: Baptizant Eutychiani non in Nomen Trinitatis, sed in Morte Christi solum. Euseb. Ecc. Hist. l. 7. p. 376. Arriani Baptizant in Nomen Genitoris, Geniti, & spirantis, Voce Pater, Natus Corpore Flamen ave, tota Triuitas in Baptismo Christi se vid. praebuit. Til. p. 884. de Bap. others are Rebaptized only in the name of the Lord Jesus, contrary to his sacred Institution, who commandeth to Baptize in the name of the Father, Sonne, and Holy Ghost: And though you may tell mee of some in the Acts that were Baptized only in the name of the Lord Jesus, Acts 19 5. These places are not to be understood of the forme of Baptisme, but of the End and Scope of it; for the whole Vertue and Efficacy of Bap­tisme, is contained in Christ, because he only doth bestow what Baptisme signifieth; It is the nature of some to Innovate, as the Arrians that Baptized In nomen Genitoris, geniti, & spirantis: and the Eutychians, that Baptized not in the name of the Trinity, but into the Death of Christ: By the name of Christ, we may understand his Doctrine, and take the words not exclusively, but inclusively, as though they Baptized in no other name. You suffer little Children to serve the Divell too long, Ab Apostolis recepit Eccle­sia Traditio­nem Bapti­zandi parvulos Orig. cap. 6. ad Rom. Quod uuiversa tenet Ecclesia, nec a Consiliis Institutum sed semper retentum est non nisi Apostolica authoritate Traditum esse Creditur. Aug. de Bapt. Prav. l. 4. Cont. Donat. we engage them in their Infancy: If Infants have the spirit of God, which is the root of all Graces? If they have been Martyrs for Christs sake? If he take them up into his Armes, and blesseth them? If he accepts of Ho­sanna's sung by them? If they were heretofore under the same co­venant [Page 15]of Grace and Faith with us Rom. 4.11. If you cannot prove when, where, how, they were expunged out of the Cove­nant, it will be your best way to put them out of the Popish Lim­bo, and to give them a place in the Kingdome of Heaven.

Q. 10. Many zealous Ministers ignorant of the times and seasons, [...].be not in danger of fighting against God, and ought not they to search into the Book of the Revelation?

A. There be many times mentioned in Scripture, therefore it had been fit to have distinguished them; there is a Time of Birth, & a Time of Death, Times of Warre, Eccles 3.1.2. & Times of Peace Times of Ignorance, and Times of Knowledge; that distinction which we are most to regard, is the Times of Law and Gospell Heb. 1.1. The See my Rev. Father in his Com. on Gen. Old time lasted 4000 years, the New, till the consumma­tion of the World; (so called) because after this there will be no Change in Doctrine or Worship to the Worlds End: It is a Lear­ned Ignorance, not to pry into those things, which our great Nescire vel­le quae Magi­ster maximus nescire nos vult erudita inscitia est. Acts 1.7. Master hath no desire we should yet understand, Acts 1.7.

Search the Revelations; yea and all the Scriptures, yea and why not Daniel, of whom Cum ergo sint afflictissi­ma haec nostra tempora studi­ose cognoscen­dus est hic Va­tes. Sleid. de 4. Sum. Im­per. S. 3. p. 678. Sleidan saith, he is studiously to be read and understood, especially because of our afflicted times: But what Points would you have us study? Is it the Saints Carnall Reigne with Christ a Thousand years? a Thing that I heare of late, hath much tickled the fancy of sundry of your followers; But when Christ comes, shall he come with a glorified body, or an unglori­fied? If he come in a glorified body, he is unfit for our company; if with an unglorified, He is like to be Crucified amongst us. But the Heavens must retaine him untill the restitution of all things.

What if this Thousand years be already past? may not Christ be said to reigne, when Constantine a Christian Prince reigned? and Satan be said to be bound, when his ten Persecutions were ended? and let loose again, when the Turk and Pope grew great, Anno 1300?

Paraeus speaking of this Chapter, tells us, Par. in Rev. c. 20. it is the summe and Recapitulation of all the rest: It is said that the soules of the Saints reigned with Christ, not their bodies; if it be so, our inquisi­tion need to be the lesse, though it be a doctrine of Separation. Or is it the Rise or Ruine of Antichrist: As for his Papismus circa Ann. 606 in Ner­vum erup [...]t cum Phocas Imperator Bonifacio 3. Romano Primatum Concessit. Rise, it is com­monly held to be in the time of Boniface the third, in the reigne of the Emperour Phocas the Paricide; others say, An: 755. when as [Page 16]the Pope became not only universall Bishop, but a Temporall Monarch.

As for his Moulin. Accomplisht Prophec. pag. 378. I perswade my self (said Luther) The day of Judg­ment is not far off, it will not be absent full 300 yeares longer Luth. loc. com. C. 1. de Verbo Dei. By whose ac­count there are not 200 ye [...] remai­ning. Ruine, some determine it at the yeare 1672. others draw it forth longer, till the yeare 1866.

M^r Fox is fully perswaded he shall not reigne long, because we have had of late, many signalls of his ruine.

Aretius in this Poynt is worthy to be noted, who tells us, we are under the 6^th Viall: when as Euphrates shall be dryed up: For as Babylon was took by Cyrus, by diverting of Euphrates to make way for his Army; so now for sundry years together, hath the Popes Euphrates been dryed up, viz. his Trading by Indulgences with many Nations, that a way may be made for the Kings of the East (that is, heavenly minded Princes) to Conquer him.

England, saith he, Bohemia, France, are turned from him; What if it should come to passe, that the light of the Gospell should break forth into Italy and Spaine? His Highnesse great and just preparations against Spaine, may through the good hand of Providence, accomplish this Prophecy: Sorry I am, that any that pretends knowledge in the Revelations, should disturbe his High­nesse in so Famous and Religious a work: and had I opportunity I should not faile to animate the Valiant Fleet, with some pro­mises of Successe, fetched out of this divine Oracle.

Q. 11. Whether the Parish Ministry in their standing and acting as such, [...].be not found to take part with Babylon? &c. Is it not to make Idolls of them?

I referre the Reader to the word Parish, Babylon, confuted before. This Crambe must needs be Tedious to the Reader, as well as the Respondent; you have repeated Babylon, as oft as Homer doth his [...]; above Twenty times before you have absolved your second Page. Ministry in their standing and Acting, Their standing and acting at all, is, I feare, an Eye sore and burthen to you: for I am easily perswaded, you abhorre them as much in the Praedicament of Substance as Scituation; It is not the People that make Idolls of them, but your selfe, and your Party, the 1 Cor: 8.4. The word in the Originall is [...] which signifies nothing; and who desires to have that signall function An­nihilated and Vilifyed, more then an Anabaptist? The truth is, while you strike desperately at all, you make others tremble to strike at any, be they never so culpable.

Peter a misleader, and Barnabas misled.] If such men may mislead, [Page 17]and be misled, and not only be Passively seduced, but Active se­ducers, Why may no M^r P. be in danger of shooting at Rovers? except some of his Disciples Voutch for his Infallibility? An Er­ror that hath been objected unto them by none of the Or­thodox.

Preferments.] I will not say such a mortified man as your selfe aimes at them, Gloria potius Contemnenda dicitur, quam contemnitur. Buchol. But I am Sorry that you should harbour this grosse opinion, That the choycest of our Ministers oppose Reformation upon Carnall, Sordid, Dunghill Principles; Here if ever, it were necessary to take notice of your boldnesse, Windel. in Ep. de Euthe­ranis. and to give you Convitium Resor­bendum, but I forbeare; [...] is a morall vertue taught us in Ethicks, Divinity sure will teach it us much more. Phil. 4.11.

Q. 12. [...]. Whether the greater number of People in the Parish Assembly are not in danger of Eternall Domnation, through their high Presump­tion they are in Christ and Regenerate in Baptisme?

A. If they be, for the most part, they may thank themselves; either they have better Teachers, or may have, But that God in Judgement doth sometimes make them like People like Priest. We tye not Regeneration to the time of Baptisme, it may be as well before and after, as in eodem Articulo, Perk. in Gal. p. 204. Sigillum foe­deris non fa­cit foederatum sed declarat. Windel. Th. p. 376. yet there is an Analogy between them, Titus 3.5. See the Confession of our Faith by the R. Assembly, The Efficacy of Baptisme is not tyed to that moment of time wherein it is Administred; It admits into the Church, but makes not Members: It Conferres not the first grace, but confirmes it: The seale of the Covenant makes not a Covenanter, but declares him saith Windelinus.

If Pharisaicall Spirits, and Morall honest men, will think there is more in the outward Seale, then there is: If being ignorant of Gods righteousnesse, they Labour to establish their own Righte­ousnesse, Rom. 10.3. I suppose Baptisme is not the cause: For if Circumcision may become Uncircumcision, Rom. 2.5. Then also Baptisme may become no Baptisme, and hereupon they may be reputed no better of, then for Heathens and Publicans.

Q. 13. Would it not be a Praise-worthy deed, [...].to declare the Sin of their Predecessors, in declaring the People to be borne againe in Baptisme? and should they not informe the Godly they are in no visible orderly Church state? and should they not give a Plaine deniall to administer any Ordinance of Christ to the common multitude?

A. There is very little in this Querie to be dissented from, I [Page 18]wish promiscuous Administration of Ordinances as well of Baptisme as the Lords Supper were repented of, and that by an Edict of State? But I would know, what you intend by supposed Christnings, in the Close of the Query. If you oppose that Ordi­nance as supposititious, I shall God willing discusse that poynt with you at farther leasure.

Shall God make Inquisition for blood of Bodies and not soules?] Yea ve­rily, and as for all Antichristian Ministers, and Prostitutors of Gods Ordinances to a prophane Rabble, I wish (in M^r Latimers phrase) the State would make Quondams of them: I believe the Henricus septimus Im­perator Ger­maniae vene­nata Hostia infectus, dix­it Monache Domine, &c. Func. Chr. Emperour Henry the 7^th was not the first nor the last, that was Poysoned by the Sacrament: The Lord Pardon this Crying sinne to England, and let the Godly Reader say AMEN.

Q. [...]. 14. Justifying the sprinkling of ungodly prophane and popish chil­dren; and though they refuse to sprinkle them themselves yet strengthen the hands of them that doe.

A. We justifie it not any more then Civilians do justifie Clandestine marriages; fieri non debuit, factum valuit. But this An­swer doth not satisfie you, for (say you) this may defend any act of will worship, as well as that; but you cannot make baptisme to be will worship, seeing there is a command for it; I suppose the ground of this answer was tooke upon this account, that Bap­tisme in no case was to be Reiterated, which (with submission to better Judgements) I doe not altogether allow. For it was en­acted in the Councell of Placuit de Infantibus quoties non inveniuntur Certissini Te­stes abs (que) ullo scrupulo Re­baptizandos Concil. 5. & River. de Bapt. §. 55. Carthage, that if any Children doubted of the certainty of their Baptisme, when they came to age they might be baptized; And Leo saith, that cannot be counted an ite­ration which is not known to be done before. This one thing I desire my reverend bretheren to take notice of, that the sprink­ling of prophane mens Children promiscuously may prove justly scandalous: Amesius in his cases of conscience tells us, that that Incuria illa ideirco. neuti­quam potest excusari, qua promiscue & sine discrimi­mine admit­tantur ad bap­tismum qui­cunque & a quibuscunque offexuntur. Amesc. c. c. l. 4. c. 28. carelesnesse whereby all are admitted to baptisme, hand over head, whosoever, whensoever, and presented by whomsoever, cannot be excused: and Calvin also in his Epistle to Lib. Ep. Calv. p. 112. Knox, tells us, that nothing is more preposterous, then to offer to insert such into Christs body, whom we cannot hope will ever be his Disciples.

Strengthen the hands of them that doe] I doe suppose here is some reflexion cast upon your Antagonist: But whose hands hath he strengthened? Nay hath he not weakened the hands of M. R. and M. H and prosecuted them upon his own charge, and brought [Page 19]up some of his own members, for witnesses against their pro­miscuous dealings, when not one of your party did afford us the least assistance or encouragement; If there be any man that acts contrary to any Law or Act, now in being, oppose him and spare not; The times are strict enough, and you want not some favou­rers of yours, to be their judges. I never heard or knew of any Popish children baptized amongst us, and yet the parish is popu­lous, and of a great extent: nay I retort, were they Popish Children they would not be baptized; & though you and I could wish that pure ordinances might never be polluted; yet there is no mortall man can chuse but now and then an Hypocrite will tast of them: I referre you to Apollonius, Soboles ex sanctis & piis Atavis proge­nita (quamvis Apostatae fue­runt Avi & Parentes) ad ecclesiae corpus pertinent. Cal.Spanhemius, Rivet, Calvin, to try whe­ther the immediate unrighteousnesse of the parent be sufficient to dispossesse the Child of his right to the ordinance, seeing in the Covenant of grace the Sonne shall not beare the iniquity of the Father, nor can the unrighteousnesse of man make the covenant of God of none effect Rom 3. [...].

Q. 15. Likenesse of the Jewish nationall Church Babylon, old Romish State and painted Jezebell.

Sir, was there ever any congregation in the world, that was not mixed? If you will not preach but to an unmixed Congregati­on, you must with Acesius, get a ladder and climbe up to Heaven alone. Hypocrites make no confusion, you cannot discerne all Tares from Wheate, many times they excell others, and as a Comet may make a greater Blazing then a fixed starre.

Painted Jezebell,] If England had any Romish paint or old varnish, the heat of Gods fiery tryall and his angry breath hath dissipated it; her face at present is rather furrowed and rough cast with adversity, then levigated & garish by prosperity. Alas! (like Zion) her teares for the late desolations, are scarce wiped off her cheekes, and can any man think shee can have an itch to painting, and superstition. M R. tells us, his Highnesse is Jehu, if then the Church State be Jezebell he will speedily overthrow it: nay you your selfe seem to tell us such a thing in your Epistle, your words are these; Shee hath painted her face with more art then Jezebell, or else some have lesse zeale then Jehu, who having no great power on his side &c. They are Jehu and they are not, they have his vices but not his vertues, no not Ʋmbram virtutis: this similitude will never run cur­rant, for it hath but one foote instead of foure; you may do well to think more candidly of his Qui sum­mum princi­pent cui debe­tur obsequium dedecore affieit Dei majestati cujus est ima­go vivens ac spirans, contu­meliam infert. Bodin de Rep. l. 1. c. 10. p. 192. Spuit in se qui spuit in Olym­pum. Scalig. [...]. Jude 8. Highnesse and of the Church of Eng­land, [Page 20]and to charge others to be afraid to speake evill of dignities: But I shall have more opportunity to defend them, in the next ensuing Queries.

Q. 16. [...]. Whether the mystery of iniquity did not worke mainly to bring the Saints back to Moses killing Doctrine, his rudiments and shadowes? and whether the Apostle did not bend himselfe against the way of confounding the grace of God with mans workes, and Moses old Law with Christs New Te­stament Ordinances?

A. What doe you meane by Moses Lawes? is it the Morall Judiciall or Ceremoniall Law that you are offended with? till you speake out, I will take you in the best sence, and be so cha­ritable as not to think you an Antinomist; Is there any man a­mongst us that stands up for ceremonies? or is there any against all Ceremonies? for without them it is impossible that the ordinan­ces should be administred. Take this rule from Godly Greenham; a man whose counsell the Brownists afore time were forced to take; whatsoever separates man from God, or one man from another, that is an abrogated ceremony: But on the contrary, whatsover joynes man to God, or man to man, thats in force. If any be ceremo­nious in the former sence, Sir tis you, and your pretended Church, 'which for her ambition and fingularitie may come neere to Babylon, for if a man have not a new marke in his forehead, he must not pray nor receive with you, though he may give as fair markes and evidences for Heaven as any of your Tribe, yea and farre excell them; the Apostle tells us Tit. 1.11. That a mi­nister must not be [...], not selfe willed, inflexible, contumacious, had you harkened to some overtures or peace, made by some speciall friends to you and me, you had not prostituted your re­putation a sacrifice to publique fame, nor extorted a line of con­tradiction from me.

Q. 17. [...]. Whether the mystery of iniquity be not promoted and upheld by Humane and Serpentine wisedome with worldly power and policy, exalting the creature above the Creator?

A. There is a mystery in this Query, whether it be a mystery of iniquity I know not: sure you desire with the Saepia to lye hid un­der your own inke, are you against all wisdome, or against all ser­pentiue wisedome? Serpentine wisedome is commended by Christ to his Disciples; would you not have us wise enough to descrie what designes are a brewing? Perhaps by worldly power, you may meane the head of the state; and if so, it is Serpentine [Page 21]wisedome indeed for all men to labour to defend a Publique Head; as for naturall parts, we honour them as Gods gifts, yet we will not Idolize them: parts without grace, is like a Jewell in a swines snout.

Q. 18. God hath laid by many Instruments, [...].he will choose most un­likely instruments in mens account, even the younger Bretheren, as David among the Sonnes of Jesse, wheether there are not many good men like to be de­ceived, who looke as Samuel did on Eliab; or some prudent men to be the only prime instruments for Gods worke, which will not be done by power or might.

A. Sir, in this you deale (me thinkes) rather like a States-man, then a Minister: I wish you to remember Funcius his Disce meo exemplo man­dato munere fungi, & fuge seu pestem, [...]. Motto: to open this we must have recourse to the 1 Sam. 16.6. and it came to Passe when they were come, that he looked on Eliab, and said, surely the Lords anointed is before him: I will not say point-blanke who is Eliab and who is David in your account: But I beseech you submit to those in Authority, least you bring this Nation to a Babylon of confusion indeed. The Greeks have a Proverbe [...] not to disturbe a bad stone well placed, for feare of demolishing the whole fabricke; how much lesse a good stone, a Corner stone; that seekes not to op­presse but to cherish Godlinesse in the highest spheare.

Q. 19. Whether the Faith and Prayers of Gods people, [...].were not as the Chariot wheeles to the great worke of God in this Nation? and whether by leaning to mans Power and Policy, they be not turned aside to crooked wayes.

A. Except some of your Church pray more, I shall not ac­count them Saints; Let them deale more in Piety, lesse in Policy, or else they will not deserve the name: Let us leave saith Sua sibi ha­beant regna! Reges, suas Divites Divi­tias, suam prudentiam prudentes & relinquant no­bis stultitiam nostram &c. La­ctantius, to Governors their Goverment, to Rich men their Riches, to Wise men their Wisdome; so we keep close to Christ, it will be well with us in the meanest condition.

Q. 20. Whether the continuance of diverse Godly men in Babylon, be, [...].not an occasion &c.

It is well you acknowledge some Godly men to be amongst us: no marvaile if you are mistaken in your account, when Elijah was in his: God (no doubt) hath many Thousands in England: Eve­ry knee that hath not bowed to Baal, every mouth that hath not kissed him.

Fly out.] Privation presupposeth a habit; would you have those fly out that are not in?

Q. 21. [...]. Whether the Antichristian Ministry in the Nation, which de­rive their Church state from Rome, are not found committing fornica­tion with the Kings of the Earth?

A. Christ signifies anoynted: Those that would pull down Magistracy and Ministry are Antichrists, because they oppose the Lords Anoynted, not with a Materiall, but with a Spirituall Ʋnction. I seldome find any persons murmuring against Aaron, but they murmure against Moses also.

Give me leave to quote here a Passage of Buxtorfes Epistle before his Hebrew Substraxit Judaeis immo­rigeris Pasto­tes Prophetas animarum: su­stulit Reges Tutores Corpo­rum, & con­servatores Tran uillita­tis publicae, Iude res ipso­rum Caeperunt magis magis (que) pessum Ire, Religio Con­cidere, Sectae irrumpere. Tunc nulla pax domi, sed Horribilis Va­statio. &c. [...]. Lexicon. When the People of Israel (saith he) were refractory and Perfidious, God resolved to cast them off, and to ingraffe the Gentiles: He then takes from the disobedient Jewes the Prophets, who were the Pastors of their Soules, and Kings the Protectors of their Common-wealth, and conservators of publique Tranquility; After that, all things were worse with them: Religion fell, and Sects and Schismes broke in upon them; there was no peace at Home, but horrible Confusions. &c.

Q. 22. Many found willfull Apostates.

A. Apostacy is a Retrograde motion from Religion; it is ei­ther Totall or Partiall, of Malice with Julian, or of Infirmity: who these be, I leave to you to determine: I think many Ana­baptists persecute that light, which first they professed, and oppose that Ministry, that brought them to a state of Grace (if they have any) more then the gracelesse Commonalty. [...].

Qu: 23. In Babylon was found all the Blood of Saints.

A. I am sure, if Anabaptists be Saints, there is not a drop of their blood yet spilt amongst us, there is as yet no violent Persecu­tion (thanks to the Powers above.) Austin tells us of Three sorts of Persecutions, that shall befall the Church; the first Violent, the second Fraudulent, the third both Violent and Fraudulent: Men will sow the Lyons skinne and the Foxes tayle together, to act their Part against Christ and his cause; But then the Ministers of Christ shall (as Luther saith) be either in Heaven or under Hea­ven: In which place I would willingly leave you, and sublimate your thoughts, as Christ did the Sonnes of Zebedee, from puzling themselves about a Temporall Kingdome.

Thus Sir, as multiplicity of businesse would allow me, (besides personall infirmities) I have endeavoured to give satisfaction to your Queries: If hence either you or others may be admonished, I am sufficiently rewarded; True friendship saith Vera amici­tia monet & monetur; Cu­jus Aures Clausae sunt Veritati ejus desperanda sa­lus. Cicero. Cicero doth [Page 23]admonish and is admonished: If we will be the Sonnes of Truth, we must consider what it speaketh, and trample upon our own credit, yea and other mens too, if either be any way an impedi­ment unto it.

Had I not feared the Insolency of some of your own party, and the Proximitie of the danger to some of my own flock, I should not have put forth this defensive Armour: And as for the end I proposed to my selfe in entring the Lists of Controversy with you, I solemnely Professe I never aimed at Victory, but the Truth; and rather at the Conversion of your Person, then the Subversion of your Queries.