The foundation of the font discovered to the view of all that desire to behold it. And, the baptizing of men and women when they believe (in rivers and fountains) proved to be a standing ordinance in the Church of Cchrist to the end of the world; by plain Scripture-proof. In answer to Mr. Cook's Font uncovered, for infant-baptism; and Mr. Baxter's Plain Scripture-proof for infants church-membership and baptism. With a word sometimes upon occasion to Mr. Hall's Font-guarded; which is more fully answered by Thomas Collyer. By Henry Haggar, a servant of Christ, and the congregations of his saints.

The foundation of the font discovered to the view of all that desire to behold it. And, the baptizing of men and women when they believe (in rivers and fountains) proved to be a standing ordinance in the Church of Cchrist to the end of the world; by plain Scripture-proof. In answer to Mr. Cook's Font uncovered, for infant-baptism; and Mr. Baxter's Plain Scripture-proof for infants church-membership and baptism. With a word sometimes upon occasion to Mr. Hall's Font-guarded; which is more fully answered by Thomas Collyer. By Henry Haggar, a servant of Christ, and the congregations of his saints.

The foundation of the font discovered to the view of all that desire to behold it. And, the baptizing of men and women when they believe (in rivers and fountains) proved to be a standing ordinance in the Church of Cchrist to the end of the world; by plain Scripture-proof. In answer to Mr. Cook's Font uncovered, for infant-baptism; and Mr. Baxter's Plain Scripture-proof for infants church-membership and baptism. With a word sometimes upon occasion to Mr. Hall's Font-guarded; which is more fully answered by Thomas Collyer. By Henry Haggar, a servant of Christ, and the congregations of his saints.

Table of contents

Title page

To the Reader.

The Method and Order of this Book is a followeth.

ERRATA.

§

The second General to clear that that followeth, is Deut. 6.1. These are the Commandments, the Statutes, and the Judgements.

Third General.

The fourth General.

Command the First.

Statutes.

Judgements for serving strange Gods.

Rules to he observed on the judgement.

Judgement.

Statute.

Judgement.

The command binds affirmatively, Thou shalt have me to thy God.

Proofs out of the Ancient and latter Teachers.

A very plain and well-grounded Treatise concerning Baptism. Wherein is very cleerly shown, and out of good grounds demonstrated, that Baptism was instituted and ordained by the Lord Christ, for those that believe and Repent, and was so taught and used by his Apostles, and observed and followed by the Primitive Church. As also, how that in process of time, the baptism of children in stead of true Baptism, was brought in and received; and by divers Councels, Popes, and Emperours, commanded to be observed.

Argument I.

Argument II.

Argument III.

Argument IV.

Argument V.

Argument VI.

Argument VII.

Argument VIII.

Argument IX.

Argument X.

Argument XI.

Argument XII.

Arguments I.

Argument II.

Argument III.

Argument IIII.

Argument V.

Argument VI.

Argument VII.

Argument VIII.

Argument IX.

§

§

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THE Foundation OF THE Font DISCOVERED To the view of all that desire to behold it.

AND, The baptizing of Men and Women when they believe (in rivers and fountains) proved to be a standing Ordinance in the Church of Christ to the end of the world; By plain Scripture-proof.

In Answer To Mr. Cook's Font uncovered, for Infant-baptism; And To Mr. Baxter's Plain Scripture-proof for Infants Church-membership and Baptism.

With a word sometimes upon occasion to Mr. Hall's Font-guarded; which is more fully answered by Thomas Collyer.

BY HENRY HAGGAR, A servant of Christ, and the Congregations of his Saints.

And they were all baptized of John in the river of Jordan, confessing their sins.

Mark 1.5.

And whom they believed Philip preaching the things concerning the kingdom of God, and the Name of Jesus Christ, they were baptized, both men and women.

Acts 8.12.

And John also was baptizing in Enon, neer to Salim, because there was much water there: and they came, and were baptized.

Joh. 3.23.

And the eunuch said, See, here is water; what hinders me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest, &c.

Act. 8.36, 37.

London, Printed for Giles Calvert, at the black Spread-eagle at the west-end of Pauls. 1653.

To the Reader.

[Page]

[Page]

Courteous Reader.

BY this I give thee to understand, that I should not have troubled thy patience with these ensuing lines, knowing there are so many books extant, but that many whose judgements are not rightly informed in the truth, would still have thought (as they have many times said) that the things which I here write against are not, nor cannot be answered; although they were answered even before they came forth, both by the holy Scriptures, which they seem to lean upon; and also by other mens writings gathered out of the Scriptures: yet a great number of men remain very confident that these books (viz) Mr. Cooks Font uncovered for Infant-baptisme, and Mr. Baxters Plain Scriptureproof for Infants Church-membership and baptism, do still remain unanswered & unanswerable. For which cause, I thought my self in conscience bound (being also concerned in one book by name, and challenged to answer) to use the talent that God hath given me, for his glory, the vindication of his truth and people, and also for the good of those which as yet are not the people of God: that so I may remove the reproaches [Page] and slanders cast upon my self and others falsly, for the truths sake; and take away those stumbling-blocks which are laid before those which as yet walk in darkness, and know not whereat they stumble, because the God of this world hath blinded their eyes (so)by setting their Faith in the wisdome of men, and not in the power of God, that the light of the glorious Gospel of Jesus Christ doth not yet shine into their hearts, neither do they believe what is written in the holy Scriptures for their instructions; but do turn aside their eares from the truth, and are turned unto F [...]bles, 2 Tim. 4.4. therefore I have resolved in the strength and wisdome of the Lord, once more to present my self publickly in Print to the view of all men, whether friends or enemies; not questioning the courteous & loving acceptance of the one, nor fearing the subtilty and malice of the other: but do earnestly desire the good and happiness of all, being also fully assured that the Lord will not fail me of a blessing upon these my weak endeavours: for he dispiseth not the day of small things.

Furthermore, I give thee to understand, that the persons I have to deal with in particular are two (viz.) Mr. Cook, and Mr. Baxter, as aforesaid; their volumes together no less then sixty two sheets: therefore let not the Reader think me too tedious in eighteen sheets; neither let any think me too short, for these following reasons.

1. Because in their writings there is abundance of superfluous words, by which they darken the counsel of God, and labour to subvert them that read and hear them, but we are commanded to lay aside all superfluity of naughtiness, and to receive the ingrafted word of[Page]God, which is able to save our souls, James. 1.21.

2. Because in the multitude of words there wants no sin, Prov. 10.19. therefore I shall take heed of using any more then need.

3. Large Volumes are in danger never to be read over; because some will not, and others are poor, and cannot spare time or money for them.

4. Because I am commanded not to answer a fool according to his foolishness, lest I be like him, Prov. 26.4. Now if these men have spoken many words wherein there wants no sin, and have not consented to wholsome words, even the words of our Lord and Saviour Jesus Christ, and the doctrine which is according to godliness; then they are fools, knowing nothing, (as they ought to know) 1 Tim. 6.3, 4. but doting about questions and strifes of words, whereof cometh envie, strife, railings, evil surmisings, perverse disputings of men of corrupt mindes, and destitute of the truth; supposing that gain (viz. an hundred or two a year) is godliness: from such we are commanded to turne away, and withdraw our selves: therefore none can justly take exception at these words: for if it doth appear still, when the Reader hath perused my lines, that there is no folly in their words, then my folly will returne upon my self, and they and their cause will be exalted.

Thus have you the reasons why I will be as brief as may be.

And if any shall say that I have been so briefe, that I have not answered the matter I took in hand;

I answer to all my Antagonists, Its the better for them if I come short of a full answer, and [Page] they will have the greater advantage against me; and let them take it, and spare not: therefore I desire all whom it may concern, to read and consider wisely, and try it by the holy Scriptures of truth: judge impartially, asking the Lord for wisdome to discerne between things which differ: and the Lord give you all understanding in all things that concern his glory and your comfort: which is and shall be the prayer of me his unworthy servant, who desires to remain to the utmost of my power,

Yours in the service of Christ Jesus my Lord, till death, Henry Haggar.

The Method and Order of this Book is a followeth.

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1. I Shall shew what foundation the Saints ought to build upon.

2. I shall discover the foundation of the Font, and shew whence and how it came to be in use; and that by the confession of those which make use of it.

3. Concerning Infant-baptism, I shall shew whence it came, and by whom it was brought into the Church.

4. I shall answer to the beginning of Mr. Cooks Book, and to Mr. Baxters 10 Positions; upon which (himself saith) his whole Book standeth, and without which he confesseth it caneot be understood (in his 3 pag.)

5. I shall answer in general to their Arguments [Page] about Infants Church-membership and baptism; shewing by the Scriptures,

I. Why Infants that cannot speak nor understand, cannot be Church-members under the Gospel.

II. Why they cannot be Christs Disciples.

6. To Mr.Baxters 8. Arguments, by which he saith he proveth the Anabaptists way of baptizing sinful.

7. Lastly, I shall shew the reasons of our separating from the Church of England; which standeth upon these four Legs (viz) 1. InfantBaptism. 2. Humane learning. 3. Tythes, their wages of unrighteousness. 4. The Magistrates sword: which they have used, 1. to support themselves. 2. to persecute and pull down others.

ERRATA.

Page 71. line 4. for send nothing, can speak no salutations, read speak nothing, can send no salutations.

§

§

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NOw, according to the method propounded, I shall proceed to shew,

First, What foundation the Saints ought to build upon; which Foundation is Christ, 1 Cor. 3.11. for other foundation no man layeth then that which is layed; which is Christ Jesus: and the Apostle saith, Eph. 2.20. that we are built upon the foundation of the Apostles and Prophets, of which Christ himself is the chief corner-stone; in whom all the building fitly framed together, groweth to an holy Temple in the Lord, in whom you also are builded together, for an habitation of God through the Spirit.

To this also agreeth the words of Peter, 1 Pet. 2.3, 4, 5. If ye have tasted that the Lord is gracious, to whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as living stones, are built up a spiritual house, an holy Priesthood to offer up spiritual Sacrifices holy and acceptable to God by Jesus Christ. And again, it is also plain in the words of Christ to Peter, when Peter said, Thou art Christ the Son of the living God (then saith Christ to him) Thou art Peter, and upon this Rock will I build my Church, and the gates of hell shall not prevail against it. Observe upon what Rock; not Peter, as the Papists say, for Peter is called a stone, but Christ is called a Rock, 1 Cor. 10.4. for they drank of that Rock which followed [Page] them, and that Rock was Christ: and who, that is a Christian, knoweth not, that the Church of Christ is built upon the Rock Christ? and therefore David saith, 2 Sam. 22.2. The Lord is my Rock, fortress and deliverer: and verse 47. The Lord liveth, and blessed be the God of the Rock of my salvation, &c. All which I suppose will not be denyed by any that own Christ.

But the [...] Question is, How the Saints may or ought to build upon this Rock Christ?

Which is cleerly answered by these following Scriptures, Mat. 7.24. in these words:

Therefore whosoever heareth these sayings of mine and doth them, I will l [...]ken him to a wise man that built his house upon a Rock: and the rain descended, and the floods came and the winds blew, and beat upon that house; and it fell not, because it was founded upon a Rock. &c.

From all which we learn that to build upon the Rock Christ, is to hear his sayings, and do them: and those that hear his sayings, and do them not, are likened unto a foolish man that built his house upon the sand &c. and to this agreeth the saying of the Apostle, Act. 3.22, 23. for Moses truly said to the Fathers, A Prophet shall the Lord your God raise up unto you, of your brethren, like unto me; him shall ye hear, in all all things whatsoever he shall say unto you: and it shall come to pass, that every soul that will not hear that Prophet, shall be destroyed from the people: and that destruction is an ever lasting destruction from the presence of God, and the glory of his power, 2 Thes. 1.8 9. Now seeing these things are so, it standeth every soul in hand to search after the sayings of this great Prophet Christ Jesus; and in searching they shall finde, that he sharply reproveth all those that call him, Lord Lord and yet do not the things which he saith: Luke 6.46. and so saith the Apostle, 1 Joh. 2.4. He that saith I knew him and keepeth not his Commandments, is a lyer and the truth is not in him: and all Lyers shall have their part in that Lake which burreth with fire and brimstone, which is the second death, Rev. 21 8. And thus we see the imminent danger that all those are in, which say or think they are Christians, and that they know Christ, and will call him Lord, Lord; and yet not do the things that he hath commanded them, nor keep his sayings: the which danger to prevent, I shall briefly endeavour,[Page]by putting down his Commandments and sayings in order as they were spoken by him, and practised by his Apostles and Saints in that generation.

And first, The sayings of the Lord Christ after his Resurrection, when he had obtained of God the Father all power both in heaven and earth, are as followeth, Mat. 28.18.19.20. And Jesus came and spake unto them saying. All power is given unto me both in heaven and in earth: go ye therefore and teach all Nations, baptizing them in the name of the Father, Son, and Holy Spirit; teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even to the end of the world.

To this agreeth his words in Mark. 16.15, 16. And he said unto them, Go ye into all the world, and preach the Gospel to every creature: he that believeth and is Baptized, shall be saved; but he that believeth not, shall be damned, &c.

These are the words, sayings, and Commandments of the Lord Christ, which we ought to hear and obey as aforesaid.

From all which words we observe, 1 That he commanded the Gospel to be preached to every creature, or all Nations. 2 The end was, that they might believe it. 3 That those which did believe it, should be baptized into his name. 4 That those baptized believers were after to be taught to observe all other things whatsoever Christ had commanded his Apostles to teach them. 5 To this practice, viz. to a people thus walking according to this rule, hearing his sayings, and doing them, the Lord Christ hath promised his presence, saying, And lo, I am with you always, even to the end of the world: but the end of the world is not yet, therefore Christ is still with those baptized believers which do thus walk.

Thus have I shewed the order of the words, as they were spoken by the Lord himself: I shall now proceed to the example of the Apostles, and see whether they did act accordingly, or whether they baptized children, as well as believing men and women; or whether John the Baptist did baptize any children. And if it can be proved by any word of God, that any baptized little babes that cannot speak or understand, then I confess they that practise it may be born with; and they which cry it down as Antichristian, superstition, and mans traditions, may be to blame: now therefore to the words and testimonies of the Lord.

[Page] Mark. 1.3.4.5. where we read first, of the voice, of one crying in the wilderness, to prepare the way of the Lord, and to make his paths straight: Secondly, that John baptized in that wilderness: and whom he baptized, is evident in the following words: And he preacht the Baptism of Repentance for the Remission of sins: and there went out unto him all the Land of Judea, and they of Jerusalem, and were all baptized of him in the River of Jordan, confessing their sins, &c.

Thus we see that all that were baptized of John of the Inhabitants of Judea and Jerusalem, were such as could and did confess their sins. But little children that cannot speak, cannot confess their sins; therefore, none such were baptized by John. See also Matth. 3.5 6.

Thus it being cleer by the Scriptures that John baptized men and women that could believe and confess their sins, and not a word spoken of sucking children, I shall now proceed to the works of the Apostles, to whom Christ gave Commission as aforesaid, and see what they practised.

Act. 2.40.41. we read; that when they preached and exhorted the people with many words to save themselves from that untoward generation, then they that gladly received his word, were baptized and added to the Church, &c. But little babes of eight days, weeks, or months old, cannot gladly receive the word of God, because they understand it not; therefore none such were baptized there.

Object. But some will object, from ver. 39. that the Promise was to them and their children; and therefore children may be baptized.

Answ. I grant, the Promise was to them, vers.38. that if they did repent; and be baptized in the name of Christ for the Remission of sins; they should receive the gift of the Holy-Ghost: and this is true also to their children, if they did repent and obey the Gospel, as aforesaid: and so it is to us and to our children, though never so far off, upon the same condition of Faith, Repentance, and Baptism: for it is to all that the Lord our God shall call: but they must be called first, observe that, ver. 39. And thus is the objection fully answered.

Again, If ever the Apostle baptized children, it must needs be [Page]now, according to their Argument who say, the Promise is to children, and therefore. But that they baptized no such children, is evident, because they that were baptized, were such as could and did gladly receive the word, and continued stedfastly in the Apostles Doctrine and fellowship, and breaking of bread and Prayer: all which little babes, that cannot speak words, nor understand Reason, cannot possibly do: therefore none such baptized.

The next place is Act. 8.12. where we read that when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women, in express terms: but we never read a word of little children.

Again, ver. 36, 37. we read that the Eunuch said to Philip, See, here is water, what hinders me to be baptized? and Philip said, If thou believest with all thine heart, thou mayest. But such little babes as these baptize, cannot believe with all their hearts, therefore they may not be baptized; neither do we yet in the least see that any such were baptized by the Apostles.

The next is Act. 10.46, 47 48. in these words, Can any man forbid water, that these should not be baptized that have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord Iesus. By all which we see, that no such babes were here baptized: for all that were in this place baptized, were such as had received the Holy Ghost as well as the Apostles: and they heard them speak with tongues and magnifie God; which children, that cannot speak at all, cannot possibly do, all rational men will grant.

The next is Lydia and her houshould, Act. 16.14, 15.

Now some say thus; Who knows but she might have little children?

To which I answer, if none know, then all ought to be silent, and not to believe and affirm things they know not; for that is wickedness and folly: but thus much we know: 1 That Christ commanded them to baptize them which believed. 2 Hitherto we have found them baptizing of none else. 3 The Scripture speaks of no children she had, nor yet of any husband; and therefore silence gives no commands to obey, nor no Promises to believe, nor no examples to follow.

[Page] Again, if she had an husband, he was baptized; for she and her houshoald were baptized. Now if he had been baptized, he would surely have born the name in the history, rather then she, being the head of the house.

Lastly, we read, ver. 40. that when Paul and Silas came out of prison, they entred into the house of Lydia, and comforted the brethren, and departed: but little babes are not capable of such comfort, therefore no such brethren in Lydia's house, nor any ground at all to believe it from Scripture nor Reason.

The next is the Jaylor, who was baptized with his houshould: from whence some would draw the same Argument as from Lydia's, and perswade us that there were children in his house: but the Text is plain against it; for it saith, Act. 16.32, 33 34. that they spake the word of the Lord to him, and to all in his house: and he took them the same hour of the night, and washed their stripes, and was baptized he and all his, straight ways: and when he had brought them into his house, he set meat before them, and rejoyced believing in God with all his house. Thus the Scripture in plain words as it saith the one, that he and all his were baptized: so also it saith, he with all his house believed in God: and therefore if Mr. Cook will evade the one by his learned Exposition, in his 17 page, he may as well evade the other, and so conclude that none but he was baptized. But consider the result of his labours: when he hath laboured by all his wit and skill to pervert the Text yet he confesseth that the Syriack. Translation reads it thus: And he exulted, and all the children of his house, even all of them, in the Faith of God. I pray let all rational men consider what difference is between their all rejoycing and believing God, and exulting even all of them in the Faith of God; but that the man labours to darken the Counsel of God by these words words without knowledge, As in Job 38.2. And thus the Lord taketh the wise in their own craftiness: and the Lord knoweth the thoughts of the wise that they are vain, 1 Cor. 3.19.20.

But one thing more I had like to have forgotten, viz. his seeming sophistical answer to Act. 8.12. where the Text saith plainly, that when they believed, they were baptized both men and women. To this he answereth in his 16 page, that these words men and women are applyable to sexes rather then to ages; and instanceth[Page]in Evah, who when Cain was born, she said, I have gotten a man from the Lord. But what is this to our purpose? for she doth not say that this man believed the things concerning the kingdom of Jesus Christ: but those men and women, Act. 8.12. were such as believed all these things: therefore your Argument is false, and your self deceitful, and wise to do evil, as appeareth by this your cunning craftinesse, wherewith you lye in wait to deceive, Eph. 4.14.

Now the last Text is (in Act. 18.8.) that Crispus the chief Ruler believed in the Lord with all his house: and many of the Corinthians, hearing, believed, and were baptized.

Thus we have seen the command of Christ, and the practice of the Apostles agreeing together; by which the foundation of the Saints is discovered, upon which they ought to build, which is the words and sayings of Chirst, and the practice and example of his holy Apostles: but not a word that I can finde in all the holy Scriptures, or sayings of Christ, the Prophets, or Apostles, about the Baptizing in a Font, nor baptizing little infants, that can neither speak nor understand: my, not so much as the name of that abominable Idol the Font, is once mentioned in all the holy Scriptures; much less that the people of God should sacrifice their children to it, as the children of Israel once sacrificed their Babes to Molech: See Jer. 32.35. Therefore we may most safely conclude, that it is none of the Councel of God: for Paul saith, Act. 20.27. I declare unto you the whole Counsel of God: but in all Pauls writings, it is nowhere declared: therefore it is none of Gods Counsels, nor for us to follow.

And now seeing there is no foundation nor footing for the Font, nor Infant-baptism in all the word of God, we must (if we will discover it) seek for it somewhere else: the which I confess is not worth the doing, were it not to discover and make manifest the folly of them that uncover it, and guard it, for infants baptism; and to that end, I shall do it.

Look into a book intituled A view of the Civill and Ecclesiastical Law, written by Sir Thomas Ridley Knight, and Doctor of the Civill Law, printed by William Turner Printer to the University of Oxford, 1634. (Cum privilegio.)

In that book, pag. 176. he, although an enemy to us, yet confesseth,[Page]that, the Rites of baptisme in the primitive times were performed in Rivers and Fountaines where the persons baptized received that Sacrament: and this manner of baptizing (saith he) the ancient Church entertained, from the example of Christ, who was baptized of John in the river of Jordan: and some say, that this was very tolerable in the of Eastern parts; but (saith he) most certaine it is, that it was most convenient for that time, because their Converts were many, and men of years; a reason also may be (saith he) for that those ages were otherwise unprovided of Fonts, and such conveniences as are now in use. (Thus he confesseth that Fonts were not then in use.) Againe, saith he, And this hath been the cause why this manner of baptizing was resumed in after-times, and other places: for (saith he) our venerable Bede telleth us of some that were baptized here in England in the river Swale, which runneth through part of York-shire in the North-riding; and he giveth the same reason. Nondum enim Oratoria vel Baptisteria in ipso exordio nascententes ibi Ecclesiae poterant aedificari: Ecclesiast. hist. lib. 2. cap. 14.

And then he saith, The days we now live in, have no other remainder of this rite of baptizing in rivers and fountaines, then the very name, and hence it is (saith he) that we call our vessels that containe the water of baptisme, Fonts, or Fountaines. From all which, let the Reader consider, 1. That he confesseth that baptism in the ancient times was administred in Rivers and Fountaines. 2. That nothing of that is remaining but only the name. 3. That from thence it is that they call those vessels they baptize in, Fonts.

And thus we have begun to discover the foundation of the Font.

But he proceedeth further, and confesseth, saying, This custome of baptizing in Rivers and Fountaines being discontinued, or left off, Fonts were erected in private houses. Hence let the Reader observe, 1. He saith the primitive practise was to baptize is in Rivers and Fountaines, which the ancient Churches received from the example of our Saviour, who was baptized of John in the River of Jordan, Mat. 3.13, 14, 15, 16. 2. He saith that was left off: observe, They left off the example of Christ. 3. They erected Fonts in their own private houses: observe here is the words of the Prophet Jeremiah fulfilled, Jer. 2.12 13. Be astonished O ye Heavens, at this; and be ye horribly afraid: be ye very desolate, saith the Lord: for my people have committed two evils; they have forsaken [...]

[Page]2. There is a being without the law; that is, all the true knowledge of the law; as infants, ignorants, Atheists; of which Paul himself said of himself, that he was without the law: and this is from the sence and understanding of it, Rom. 7.9.

3. There is a being under the law in the external government of it, in a Commonweal, and in the condition of the soul, as it is in unbelief, Gal. 3.23. before faith came, we (even Jews and Gentiles) were shut up under the law.

1. Those under the law internally, are to be under the external form of the law, to be guided and instructed thereby, as by a Schoolmaster to bring them to Christ.

2. Those without the law, are not freed from the law, though they are judged by another law, Gal. 3.22. The Scripture hath shut up all men under sin; that is, the law; even all those which are without law, and those under law also.

3. All which prove the law of God to be the rule to judge by, that it is indeed the Magna Charta, Suprema Lex, and Salus Populi: and now only is judgement the Lords.

The second General to clear that that followeth, is Deut. 6.1. These are the Commandments, the Statutes, and the Judgements.

1. By the Commandments, I understand the 10 words given in two Tables by God to Moses on Sinai, Exod. 20. which was the ground of Statutes.

2. The Statutes are the several cases depending on each Command, and arising out of them, and set down to direct the Judges how to Judge according unto God, in the matters of God, laid down, in the first Tables; and in matter of men, in the second: they being the absolute decrees of God, Judges and Judged must rest in, from whence is no appeal; and is the ground of Judgement.

3. The Judgement contains the sentence added to the breach of every law for punishment, or to obedience of the law, for couragement therein, the promises of good and mercy, and is only proper to Gods law: and curses added to his law, not mans; which is an empty law.

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Third General.

I. That though in the 4 last books of Moses is an oft repetition of the Statutes and Judgements, yet usually there is inserted in each of them some weighty distinction, and not without great reason repeated: which, because of my necessity, and brevity of time of writing, with my other imployments, I have omitted to observe, leaving it to your selves to do, as being the sole object of your study and rule of life to live by.

II. That as in the beginning God divided government, committing some to Moses in the judicials, and other to Aaron in the ceremonials,

1. Moses government in the law is not destroyed, Mat. 5.17. and cap. 23.2.

2. Aarons Priesthood, and with that his government, ceaseth; and in the place thereof, Jesus Christ, by the Fathers appointment, is set up. Heb. 7.11, 12, 15, 16.

3. So that now as first there was Moses and Aaron so now there is to be, to the end of the World, Moses and Christ, to rule and govern the World by.

1. Moses in the World or State, under the covenant of works, also the servant of Jesus Christ, ruling for him, because he is not of the World.

2. Christ in the Church, among the Saints or believers, under the new covenant of grace, among whom the Lord himself is, being one of them.

III. Those words, Exod. 20.2. I am the Lord thy God, cannot be said of, nor applyed to, any in that way as the words are delivered, but to those,

1. That have covenanted with God in the way of the law, as the Israelites did.

2. That are under the rule and goverment of the commands, the Statutes and Judgements contained in that law.

Object. That was spoken only of those God brought out of Egypt, and concerns not us.

Resp. As the Jews were under the bondage of Egypt, and were restrained from Gods service, and were then not in covenant with him, nor had not his law to judge by; so we have been under Antichrist, [Page] in Babel, and have been restrained from Gods service, and were then not in covenant with the Lord, as they were not; nor is his law set up as a rule to judge by among us: so that when God shall have brought us out of Babel, and set up his laws, and brought us into covenant with himself, according to Moses, it shall then be as binding to us, that God brought us out of Babel, as to them, that he brought them out of Egypt, Jer. 16.14.15. They shall no more say, The Lord Liveth that brought them out of Egypt, but out of the north countryes, Jer. 23.7, 8, 9.

Note. Under the first covenant God was [...] under the second, [...], Hos. 2.16.

In the one, God is as Abram to Hagar, whose son she had by him was to be cast out under the Gospel-estate; which was fulfilled in the casting out of unbelievers from the society of Saints, they being not to inherit the promise, that is Jesus Christ, Gal. 4.30. which work was then done, and shall be most certainly done againe in this age of ours. In the other, God is as Abraham to Sarah, whose son Isaac being born of the free-woman, signifieth the state of the Church under the Gospel, under the name of Jerusalem from above, which are a society of believers joyned to the Lord Jesus in the fellowship of the Gospel, in whom the better promises are conferred, and made over to the Saints, born after the Spirit, Gal. 4.30.

Conclusion. The covenant of works was after the covenant made with Abraham of grace; but being renewed in Christ, it is called new, and the new old, Gal. 3.17. The now first covenant, though it hath not the best, yet, it hath many excellent promises necessary for the life annexed to it; which we wanting, bodily are reduced to great necessities; and the breaking thereof brought ruine and desolation suddainly to the Jews.

And though at this time it be not in esteem among men, yet the prophesie of Isaiah 42.19, 21. incourageth me, that after Gods servant comes, who the blind world accounts blind, though God saith he is his servant, and perfect, and which the Scripture before clearly shews was to come after the grand Apostacy of Antichrist; I say, after he comes, the Lord will magnifie the law, make it great, though all the world have endeavoured to make nothing of it, or of no use at all a long time, when they shall againe judge by it, and [Page] punish by it, and rule by it, &c. yea, and more, the Lord will make it honourable also; they shall never set up traditions in the place thereof again. O Parliament, This God will do; but whether God will do this by you or not, and honour you herein or not, I do not know: you see it is my desire, if it be his will, ye are witnesses, and God also, that the work may be yours, who have dore much of the work of the Lord in the Nation; that the Honour here, and reward thereof hereafter, may be yours: and let me speak freely to you thus, that if you will not do it, God in few yeers will not want them that will do it; upon whom, and whose posterity, the blessigs of God and the Nation will fall in great abundance, who did that in their generation for them, was never done; it being then, and never untill then, fulfilled, that of Paul, Rom. 10.19. I will provoke you to jealousie by them that are not a people; that is, some heathens, which none never yet did do, should, as the Jews, nationally covenant with God in the covenant of Moses; with which the Jews, as awaked, begin to thinke that people Jacob-like steal away, or God gives away his birthright from him: the not doing whereof, delayes their call. Now what Nation in all the world is like to do this, as England! O that it might be offered them who would not refuse it.

The fourth General.

That to the Elders, Heads, and Judges, were other inferior subordinate officers, to serve in the same rule, who have their authority from the Scriptures, and from God, as the rest, Josh. 23.2. Deut. 16.18.

Command the First.

Exod. 20.3.

Thou shalt have no other gods before me.

Statutes.

DEut. 6.5. Thou shalt love the Lord thy God with all thy heart, &c.

[Page] Chap. 10.20. Fear the Lord thy God; him shalt thou serve, and to him shalt thou cleave.

Exod. 34.12. Take heed to thy self, that thou make no covenant with the inhabitants.

Verse 15. Lest thou and they go awhoring after their gods, and one call thee, and thou eat of their sacrifice.

Deut. 11.6. Take beed to your selves, that your hearts be not deceived to turn aside to serve other Gods, and worship them.

Deut. 8.19. If thou forget the Lord thy God, and walk after other Gods, and serve and worship them &c.

Deut. Thou shalt not go after other gods, the gods of the people round about you.

Exod. 23.24. Thou shalt not bow down to their gods, nor serve them, nor do after their works: thou shalt utterly overthrow them, and quite break down their Images.

Judgements for serving strange Gods.

I. On the earth.

Deut. 11.17. I will shut up heaven, and the land shall not give her fruit.

1 Kings 17.1. This was fulfilled in the dayes of Ahab.

II. On the people or Nation.

Deut. 8.19. Ye shall perish as the Nations god destroyed before your face.

III. On particular persons.

Numb. 25.3. Those joyned to Baal-peor—vers. 4. were hanged by the head against the Sun, Dent. 4.3.

Exod. 22.20. He that sacrificeth to any god save to the Lord alone, he shall be utterly destroyed.

Deut. 17.2. lf a man or woman have transgressed the covenant, and hath served other Gods, and worshipped them, either the Sun, or Moon, or any of the hoast of beaven, which I have not commanded thee, vers. 4. If it be told thee (that is, the judge) and thou hast heard of it, and inquired diligently; and behold, if it be true. and the thing certaine that such abomination is wrought in Israel, vers. 5. thou shalt bring him or her forth to the ga [...]es—and stone them with stones until they dye—and so shalt [Page] thou put away evil from amongst you. Note, so by the executing this sentence, and not any other of thy own: then it abides with thee; for it was not the judges condemning, but the peoples executing Gods command, Put away evil.

IV. Deut. 13.12. Contains judgement on a City for idolatry unpunished.

1. The inhabitants and cattel are to be smitten with the sword.

2. The spoile thou shalt gather into the middest of the City, and burn both City and spoile.

3. There shall nought of the wicked thing cleave to thy hand.

V. Deut. 18.6. If thy brother, son, daughter, wife, or friend, intice thee secretly, saying. Let us go and serve other gods which thou hast not known, nor thy fathers, vers. 7. Thou shalt not consent, hear, nor pity, nor spare, nor conceal him; vers. 9. The people shall stone him with stones, that he dye.

VI. Deut. 13.2. If a prophet or dreamer give a signe or wonder, and it comes to pass, and he say, Let us go after other gods thou hast not known (it is to try thee) thou shalt not hear him; he shall be put to death, Deut. 18.20. If a Prophet presumes to speak on my name, that I have not spoken, or speaks in the name of another god, he shall dye.

VII. Naboth 1 Kings 21.13. Levit. 24.14. was stoned for and under the pretence of blasphemy.

Rules to he observed on the judgement.

1. That God required the execution thereof onely of those that had transgressed the covenant (which Moses renewed oft) as appears in that statute, Deut. 17.2. who were to suffer the sentence of the law, and none else; and so in most other eases.

2. Though those were hanged joyned to Baal-peor, were hanged after strangled, contrary to our custome; and was the most ignominious death, for joyning themselves to Baal-peor or Priapus, that ignomnious idol.

3. The Lord being the Lord of life, is not left to any to take away the life of any but as God hath appointed; which for idolatry is generally stoning by the hands of all the people.

4. It is observed by some, that when it is said, His blood be on him, then stoning is meant; or otherwise when the death is not expressed, [Page] then strangling: but usually, though the death be not set down in one place, it is in another.

5. In stoning, the people were to shew their hatred of the evil committed, that they and theirs might be free of the curse and judgement threatned against them for the same; one man not being able to do the same, by that or any other way of putting to death.

Judgement.

1. Jenebel and the Priests of Baal slaine 1 Kings 18.22. and 2 Kings 10.

2. Ahazia sends to Baal-zebub, and dyeth, 2 Kings 1.

3. Belshazzar slaine praising his gods, Dan. 5.4.5.30.

Numb. 25.2. The Moabites called the people to the sacrifices of their gods, and the people did eat, and bowed down to their gods; in which (vers. 3.) they were said to be joyned to Baal-peor.

Statute.

Levit. 17.7. They shall no more offer their sacrifices to devils, after whom they have gone a whoring.

Judgement.

Verse 9. Shall be cut off from among the people.

The command binds affirmatively, Thou shalt have me to thy God.

Now the way of Gods calling a people, and becoming a God to them nationally, is by giving them laws, and they taking them from him, and professing subjection to them, as to their Gods commands whom they ought to serve.

To the keeping whereof, God adds by promise many blessings; as David, Psal. 19.11. In keeping thereof is great reward.

To the breach whereof, are added many curses of body, soul, goods, name, family, earth, and heaven; all are shut up to men for it.

The which giving of laws royally to his people, is the only work and prerogative royal of God; and therefore is the law moral called the Royal law, Jam. 2.8. and thus the Scripture saith, There is but one law-giver, who is able to save and destroy: who art thou that judgest another? Jam. 4.12.

[Page]And hence are all laws of heathens said to be no laws, and they without law; and all the ordinances, and the corrupt expositions of the law, made by ancient expositors, and received by their children among the Jews, called traditions; and they were such as made voide the law among them that had it. In which it appears, there is no law but Gods, nor no true law-maker but God; law, government, and judgement, among Gods people especially, being his.

Lastly, As we must not have another God, so we must not have other laws then Gods: God will not govern by any other then his own laws.

Behold, I pray, by mens deelining Gods laws, what laws have been brought out since the reforming times; as in the 6 Articles in Hen. 8. time, the book of Sports, and many laws since repealed. What is become of the Judges, Justices, and men, made and executed those laws so contrary to the Lord and his law?

Solomon brings in wisdom, Prov. 8.15. saying, By me kings raigne, and the princes (that is, those of the supreme councel) do describe Justice (that is, to those judges consult with them about difficult cases, without whom the difficult cases would as well be hid to them as others.) Now if justice be so hard a thing to be executed by men who not only have the law, but use the law, and the help thereof to do justice, by that, without wisdom or Christs help they cannot describe it; how shall those describe it, that use not the law to help them, which ought to be their help; and so tempt God not to help them extraordinarily, for not using the ordinary help of God? And that he speaks here of the great councel, is clear, they being next to the king; and then he speaks of the ordinary Juges in the verse following, to whom justice was to be described: which is significantly set down, Deut. 17.11.

From Jeremiah 35.6. some there are contend to maintaine the law and customes we have in this Nation received from our fathers, because the Rechabites stuck so close to theirs: To which I answer,

1. That the Rechabites were subject to the judicial law, as the other Jews were.

2. These traditions of theirs were not forbid nor commanded of God, that the magistrate could not forbid the doing what they did.

[Page]3. Nor cause, &c. saith, In the Congregation of God, confession of sins is always the first, the which in times past went before before baptism, for commonly children were baptized when they came to their understanding, &c.

Idem super Mat. Christ hath nowhere commanded to Baptize infants.

19 Calvinus in Institutionibus lib. 4. cap. 16. Confesseth that it is nowhere expresly mentioned by the Evangelists, that any one childe was by the Apostles hands baptized.

20 Dathenus in the Frankendalische Colloquium fol. 549. We believe that christian children ought to be baptized, albeit it stand no where plainly with such words written, That Christian children shall in the New-Testament be baptized.

And folio 605. Now we have plainly confessed that we have no such express commandment that you should baptize the Christians children.

And fol. 663. Also in Protocol. Printed in Netherlandish, 274. 1 He confesseth that there is no evident example that the Apostles did baptize children.

21 Beza in Annotationibus super Matth. John taught those that were to be baptized, and admitted none to baptism, but those that gave testimony that they believed the forgiveness of their sins; such Confession was also in the Primitive Church required of the Catechumens before baptism. For in that the Sacraments are Seals, it is requisite that Doctrine or Instruction should go before the use of those things by which the Doctrine it self is to be sealed.

22 Luther in his book of the civil Magistrate: The Sacraments neither can nor may be received without Faith, but with great hurt. Wherefore we hold our selves to the words of Christ, He that believeth and is baptized, so that either before or else even then present when Baptism is administred, there must needs be Faith, or else there is a contempt of the divine Majesty, who offers his present grace when there is none to receive it.

Thus much out of those Teachers own writings, which observe and use childrens baptism: from whence the Reader may take notice of the unsoundness of their principles, and what little ground, 1 There is for it in the Word of God, as they themselves confess. [Page] 2 Therefore what great cause have we to search the Scriptures for better information, let the sober-minded judge.

Moreover, I shall further prove out of their own writings, that the baptism of infants and sucklings is a Ceremony and Ordinance of man, brought into the Church by Teachers after the Apostles times, and Instituted and Commanded by Councels, Popes, and Emperours.

Proofs out of the Ancient and latter Teachers.

1 ORigen calleth Baptism of children a ceremony and tradition of the Church. In Levit. Hem. 8. In Epist. ad Rom. lib. 5.

2 Augustine calleth it a common custom of the Church, De baptismo contra Donat. lib. 4. cap. 23. Et de Genesi ad literam, lib. 10. cap. 23.

3 Pope Gregory the 4. calleth it a Tradition of the Fathers, In decretis distinct. de consecrat.

4 Erasmus lib. 4. de ration. concio. saith, that they are not to be condemned that doubt, whether Infant-baptism was, or was denyed by the Apostles, and think that the same is to be received as the placita Scholasticorum theologicorum, which cannot be proved by sacred Scripture.

5 Eckins calleth it a commandment and ordinance of man, In Enchiridion.

6 Luther in his book of Anabaptism acknowledgeth that it cannot be proved by sacred Scripture, that childrens baptism was instituted by Christ, or begun by the first Christians after the Apostles. For many yeers since it came to be in use in the Church, and was established by Pope Innoceneius.

7 Cassander in his book de infantium Baptismo, saith, That it came to be used by the Fathers which lived three hundred yeers after the Apostles.

8 Cyprianus lib. 3. Epistolarum 8. Epistle.

9 Augustinus Epist. 28. ad Hieroni.

10 Cassander de infantium baptismo.

11 Bullinger in his House-book.

12 Justus Menius of the Spirit of the Anab.

13 Melancthon in his Answer to the Anab. Articles.

[Page]About the yeer of our Lord 248, and after the departure of John the oldest Apostle, 158 yeers, lived a Priest called Fidus, the same would that men should according to the manner of Circumcision, baptize young children upon the eighth day. Against whom Cyprianus: with sixty six Bishops and Elders more gathered together, opposed themselves, ordaining that every one without delay should receive Baptism, and that the young children should timely be brought thereto.

Thus have you the time when, and the persons by whom it was brought in. viz. The time when, in the yeer of our Lord 248. the persons by which it was brought in, namely Fidus by name, who was a Priest who then lived. Thirdly, the opposition that he then had by Cyprianus and 66 other Bishops and Elders: so that, by their own Confessions, it is an Ordinance and Tradition of man, which will and must perish with the using. And that it is Willworship and Idolatry, appeareth by their own Confessions, as followeth.

14 Bullingerus in ex Augustino contra Julianum lib. 1. cap. 2. saith, The Carthaginian Councel concludeth thus to Innocentium, Forasmuch as we believe that Christ the Son of God was holy, born of the pure Virgin Mary, to fulfil and ratifie the promise of God, which excludeth not children from salvation, but much rather comprehends the same within the Covenant, We will therefore that they be baptized. Thus we see it is We will, therefore Willworship.

15 In Tomis Conciliorum & Synodorum ex Concilio Carthag. 5. cap. 6. saith, Concerning Infants, we will that they be baptized: if there be no certain witness to testifie that they are baptized, &c.

16 Item Gregorius quartus Bonifacio. Those young children whose parents are absent, or unknown whether they be baptized or not, let them according to the Tradition of the Fathers be baptized.

Here the Reader may take notice that it is a Tradition of the Fathers, according to their own confession.

17 Ex Concilio Miletano cui interfuit Augustinus & Anselmus Romae Ecclesiae legatus: It is also our will that all those that will not that children which are new born from their mothers womb should be baptized to the washing away of Original sin, let them be excommunicated.

[Page]18 Ex Tomis Conciliorum Franck. in Chronologia. In the second Bracharense Councel holden 610. Baptism of children was adjudged and holden to be needful.

19 Tuicensi Divinis officiis, lib. 4. cap. 18. In times past the children in the Church were throughout the whole yeer instructed in the word. And at the feast of Easter to rehearse the Faith, which they were to make confession of at their baptism. But that Christendom might encrease and be filled with the word of God, the Church hath thought good for mortalities sake, that the children of Christians should be timely baptized.

20 Johannes Bohemius, lib. 2. De gentium moribus saith, In times past it was the custom to administer baptism alone to those that were instructed in the Faith, and seven times in the week before Easter and Pentecost, Catechised or asked questions, and then upon Confession of their Faith they were baptized. But afterwards when it was thought and adjudged needfull to everlasting life to be baptized, it was ordained that new-born children should be baptized, and that Godfathers or sureties were appointed, who should make confession of their Faith, and renounce the Devil in their behalf.

21 Bilander de Trinitate. Justinianus the Empererour ordained Novella institutione 144. That children should be admitted to haptism and those that are come to their full growth, should be taught before they were baptized.

Thus have you it out of the mouths of their own Poets, and by them confessed that baptizing of babes is Wili-worship, which the Scripture saith, shall all perish with the using, after the Commandments and Doctrines of men, Col. 2.22, 23. and thus having discovered the foundation of the Font, and having shown whence and when, and by whom Infant-baptism came in, I shall leave it to the view of all, and proceed to the next.

Now for better and more full satisfaction, the book is suddainly to be reprinted, and will be sold by Giles Calvert, at the Black spread Eagle at the West end of Pauls, and is Entituled, as followeth:

[Page]

A very plain and well-grounded Treatise concerning Baptism. Wherein is very cleerly shown, and out of good grounds demonstrated, that Baptism was instituted and ordained by the Lord Christ, for those that believe and Repent, and was so taught and used by his Apostles, and observed and followed by the Primitive Church. As also, how that in process of time, the baptism of children in stead of true Baptism, was brought in and received; and by divers Councels, Popes, and Emperours, commanded to be observed.

Now we come to answer something to the beginning of Mr. Cooks book, and to Mr. Baxters 10 Positions, upon which himself confesseth his whole book standeth, and without which it cannot be understood: See his third page before he lay down his first Position.

But first I shall desire the Reader to take notice, that after the truth of the Gospel had a long time been preached, and publickly at Stafford both by my self and others, who constantly affirmed according to the Scriptures, that men and women (when they believed in Jesus Christ for the remission of their sins) were to be baptized into his name, as in Mark 1.5. with Act. 8.12. is evident, with ver. 37. these things being preached in the presence of many people and some Ministers, to the number of seven or eight at a time, who stirred up the people to oppose it, as indeed they did very much; we desired them lovingly to bring their Teachers, that they and we might reason about it before them; the which the people were very confident they should have obtained, but never could, insomuch as I was carryed forth to declare my earnest desires in publick before some Priests and many people divers times, thinking that then they could not in Civility have denyed it: but yet we could never attain ours, nor the peoples desires; but they rather sought to satisfie them in private, using divers Reasons and Arguments to perswade them to the contrary; as if they were afraid to come to the light, lest their [Page] deeds should be manifest: as indeed we told the people at last, we judged they were, because they so much incensed the people against us privately, and yet would never come to speak to our faces in the open Congregation: although the honourable Governour Danvers did freely offer to engage himself, that not the least wrong nor abuse should be offered them, yet these men were in great fear, where no fear was (as its written Psal. 53.5.) as appeareth by Mr. Cooks Epistle (in his Font uncovered) to the inhabitants of Stafford. Notwithstanding we divers times offered them to reason with them twenty miles from Stafford, as we have done since, but it would never yet be received: but rather paper-conference, which for my part, I was always against, and was then, although I was perswaded by the Governour and Captain James Brown, to set my hand to that paper which was then sent them, which did not exceed a quarter of a sheet; to which they have answered seven sheets, but to what purpose, I shall leave it to the Reader to consider, when he hath perused my following lines in answer to Mr. Cook and Mr. Baxter. and first to Mr. Cooks Font uncovered.

Pag. 1. our words which he hath there put down, are these:

You having avoided publike dispute by your selves so much prest for at first, and since have rather desired paper-conference; we, to gratifie your desires therein, have written these few lines, hoping thereby to beget some discussion of the truth, wherein we affirm that the baptism (or sprinkling) of infants, whereby the national Churches of Spain, England, France, and Rome are Constituted, and from thence called Christians and Christendom, is not the baptism (or dipping) of believers, which Christ Jesus ordained, and his Disciples practised for the right constituting of Churches under the Gospel, whereby they rightly became and were truly called Christians.

To all which you begin to answer thus: saying,

Cooks In this our stating the question, divers things must be animadverted, that we deceive not our selves and others, through darkning the truth, by words without knowledge (for say you) we take it for granted that you hold, that by the baptizing or sprinkling of infants: Churches are constituted: (but) this you deny, and proceed to affirm, that

1 As Faith or interest in Christ or the Covenant of Grace, constitutes [Page] a Christian; so the joynt and orderly profession of faith and interest in that Covenant, or Gods owning a people to be in his Covenant, is that which constitutes them a Church.

2 You say baptism is not essential to the constituting of a Church, being but adventitious or additional, as a sign or pledge of peoples entring or admission into the Church: the penitent Thief on the cross was a true believer; though unbaptized, and a multitude of such penitent ones joyntly professing Christ should be a true Church, though they wanted opportunity to be baptized, &c.

3 You tell us, that the Church of England received its constitution in, or anon after the Primitive times, when by the Ministry of the word, some were converted from heathenism to Christianity, at which time you grnnt persons of yeers were baptized upon their profession of Repentance, &c.

H. To all which I answer:

1 It is to be observed, that Mr. Cook, can say nothing, nor give any Answer in the least to our writings, as we wrote them: and therefore he cunningly saith, that in the stating the question many things must be animadverted or changed in the minde, and then he states the question according to his own minde, and then falls on answering (not ours) but his own words; and thus he darkneth the Counsel of God, by words without knowledge, and so deceives the hearts of the simple; but he telleth us that we take it for granted, that he holds, that by baptizing or sprinkling of infants, Churches are constituted; but he denies it.

Answ. 1 If you deny that you differ from the rest of your brethren and forefathers, who all generally and with one consent (till within these ten or twelve yeers at the most) did conclude that children were made members of Christ, children of God, and heirs of heaven in their baptism: witness your old Catechism, which you all concluded was Orthodox, till the beginning of the first Parliament, 1640. and therefore out of your own mouths you are condemned: for if in Baptism they were made members of Christ, children of God &c. then they were not so before: and if not members nor children before, then not constituted members: and thus is your folly manifest.

And now if you shall (for an advantage) seem to disown the Common-Prayer book, and that Catechism,

[Page]Then I answer, You may as well disown your baptism which you had by it, and be baptized again, as we are.

2 I suppose you will not be so absurd, as to own any unbaptized person for a Church-member (that hath an opportunity to be baptized) neither do I think any of you that are zealous in your own way, will have communion with any such persons in the Lords Supper, or other Ordinances.

3 No people in Scripture since the Resurrection of Christ, and his Ascension (the time that all power was given into his hands to give to his Church Laws and Commandments) were ever called a Church of Christ without baptism; prove it if you can by the Scriptures. Therefore baptism doth constitute a true Church, being done upon right subjects, viz. such as can believe and gladly receive the word of God; as in Act. 2, 41 they that gladly received the word were baptized, and the same day were added three thousand souls. And ver. 47. the Lord added to the Church dayly such as should be saved.

4 Your self saith than faith and interest in Christ constitutes a Christian. Very well then: but why do you baptize such as cannot believe in Christ, nor yet make out their Interest in the Covenant of Grace? it is cleer to all that will understand that if faith in Christ, and interest in the Covenant of Grace do constitute a Christian, then they that do not believe in Christ, and cannot make out their interest in the Covenant of Grace, are no constituted Christians; but all the infants baptized into the Church of England, could do neither; therefore no constituted Christians. What they are to God, is nothing to you nor me: secret things belongs to God, Deut. 29.

Again, you say that joynt and orderly profession of faith and interest in the Covenant doth constitute them a Church. Very well: and I pray then, is not repentance and baptism an orderly profession of faith? doth not the Apostle say, Act. 2, 38. 1 Repent, and 2 be baptized, &c. and, 3 So many of you as have been baptized into Christ, have put on Christ, Gal. 3.27 and is not putting on [Christ] profession? Consider it again, doth not a man that puts on a garment, profess to wear it to all that behold him, whilst it is upon him? so likewise they that put on Christ by baptism, do [profess] to own [him] before all men: and Mr. Baxter calleth it a listing engaging ordinance, himself. I hope you will not deny his [Page] Doctrine to be Orthodox, although you cavil with the Scriptures. And now seeing that baptism is an Ordinance by which believers do put on and profess Christ, then its evident out of your own mouth, that it constitutes a Church; or else you must say they are constituted before they put on Christ.

5 You say, that baptism is a sign or pledge of peoples admission into the Church.

Well then, if so, then it followeth that they are not in before, to any mans sight: and if not in the Church, much less constituted and established members of the Church.

But you proceed to prove, by instancing the Thief upon the cross to be saved without baptism.

Answ. We deny it not, because he declared openly his faith in Christ; and owned him, when he was disowned almost of all; which sheweth plainly, that if he might have had liberty to come down, he would have quickly been baptized into his name, and therefore the Lord accepting the will for the deed, as 1 Cor. 8.12. he said unto him, This day shalt thou be with me in Paradise. But what makes this for the baptizing of Infants, to tell us of a man that was saved and was never baptized at all? You might rather, if you would have dealt honestly with the Text, have proved that little babes may be saved, though not baptized, for alas they can profess no faith, nor confess no sin: neither hath Christ anywhere required them to obey any command, before they can understand and believe the Gospel: for what soever is not of faith is sin, Rom. 14.23. But you are pleased to say, that we do not apply that Scripture right. And why, I pray? because it spoyles your practice: but doth not the word what soever include all matters and duties we owe to God? Consider it again: cannot the Scriptures be in quiet for you? But because this offends you, we will give you another, Heb. 11.6. without faith its impossible to please God. Now consider whether you please God or no, when you baptize babes that have no faith in them: neither have you any word of God for it.

Again, this your president of the Thief upon the Cross, will not at all help you, except you finds some men in the like condition, or some men upon the Gallows, that would gladly come down, and become new creatures; then I confess, as you say, 2 multitude of such penitent ones might be reckoned to be in a saying condition, though [Page] not baptized. But sir, I suppose that neither you nor I are in that straight the poor Thief was in, as yet; therefore it wall be no plea for us: but if either of us be unbaptized, we have time and liberty enough to consider our ways, and to turn our feet to the testimonies of the Lord: therefore let us make haste, and not delay the time: see Psal. 119.59, 60.

Lastly, You tell us, that the Church of England was constituted in or anon after the Apostles days, and by the Ministry of the word were converted from heathenism to Christianity; and then persons of yeers were baptized, upon profession of Faith and Repentance.

Answ. What then? what is your Church now the better for that which was done 1600 yeers agone, if you walk not in the same footsteps which they did then? I can prove as well, the Church of Rome was then a constituted Church, according to the order of the Gospel, Rom. 1.7. but I pray doth that make the Pope and his crew now to be a true Church? If they be, why do you separate from them? But they are not, neither are you, though a true Church might be in England 1600 yeers agone, and possibly may be found now.

Again, you say that they and their children were then admitted into the Covenant and Church, as Abraham and his family were by Circumcision.

To which I Answer, It still remains for you to prove that they and their children were admitted into Church-fellowship: I deny it: prove it if you can, or else you have done nothing. As for Abraham and his family being circumcised, I grant it, because the Scriptures say so; but you have no Scripture for Infants baptism: if you have, shew it if you can: and as for that Covenant that Circumcision was a token of, its far different from the Covenant now under the Gospel, as I shall shew by and by.

The next thing you speak of, is a National Church, which you seem to prove thus: in that the Lord said, Gen. 22.18. to Abraham, that in his seed all Nations should be blessed.

Answ. But he doth not say that All of All Nations shall be blessed, nor yet, that All of any Nation shall be blessed; and I am perswaded that you think in your own Conscience, that some in this Nation are not blessed; for by your writings you pronounce us accursed: [Page] and I suppose there are many that live in known sins, as drunkenness, whoredom, wichcraft, murder, theft, &c. of your own Church, and yet you dare not judge them blessed in Christ: if you do, why do you hang them up every Assizes and Sessions? If they be members of Christ, their bodies are Temples of the Holy Ghost, and he that destroyeth the Temple of God, him shall God destroy: therefore if your Argument be true, take heed what you do in such cases.

2. You bring this Scripture, Psal. 22, 27, 28. which saith, All the ends of the earth shall remember and turn to the Lord; and all kindreds of the Nations shall worship before him: for the kingdom is the Lords, and he is the Governour among the Nations.

Answ. When that day shall come, and that Prophecie be fulfilled, we will grant you it is fulfilled: but for present, I think you will be our witnesses that all Nations do not serve him: for the Turks, and Moors, and Indians, with many other, do not serve nor worship God; neither do all in this, Nation worship him as aforesaid: but Peters words are true, if you please, Act. 10.34, 35 viz. that in every Nation, he that feareth God and worketh righteousness, is accepted: for God is no respected of persons. But there are many in this Nation which do not fear God and work righteousness: therefore, no National Church.

3 You say, Isa. 49.23. that kings shall be nursing fathers, and Queens shall be nursing mothers to the Church.

Answ. That it shall be so, I deny not; but prove you that it is so, if you can: As for Englands King and Queen, it is well known how they would have nursed the Church, if they had but had their mindes: or if you please to side with them and the Cavaliers party, and own them for a Church, yet are the other that oppose them contrary minded: therefore you can have no National Church.

4 You say Isa. 52.15. that Christ shall sprinkle many Nations.

Answ. Its granted: but it doth not follow, that he doth sprinkle whole Nations: it is also true, as the Apostle saith, Heb. 10.22. that believers have their hearts sprinkled from an evil Conscience, and their bodies washed with pure water: but it doth not follow therefore that all men, and such as are wicked and prophane, have their hearts sprinkled from an evil Conscience: therefore no National [Page] Church. And I much wonder that you Ministers of the Church of England, who for the generality of you hold and preach that Christ did not dye for all men (but onely for some few elect persons) should yet preach up national Churches, and impudently say all England are so far in Covenant, as all their children ought to be baptized. I confess you had all need to have seven yeers education at Cambridge or Oxford, or else you could never make these things hang together, but that the people would see your folly.

5 You say from Matt. 28.19. Did not Christ command his Apostles to go into all Nations, and preach and baptize?

Answ. But do not you know that they never baptized whole Nations, nor yet whole Cities? but most men hated and abused them, so as they were forced to shake the dust off their feet against them: and we read but of seven Churches in all Asta, which is one quarter of the world; and they were so far from converting and baptizing whole Nations, that we read but of four or five whole housholds in all the Scriptures, that were baptized; therefore not likely to baptize whole Nations: but if they did any such thing, we desire to see it. Moreover, we grant you, if a whole Nation can be converted by the preaching of the word, they ought to be baptized: but you baptize little babes, that know not what the word is; contrary to the primitive practice, Act. 8.12.

6 You bring Rev. 11.15. which saith, The kingdoms of this world are become our Lords, and his Christs; and he shall raign for ever.

Answ. I told you already, that I believe such times shall be; but they are not yet; if they were, then we should no longer need to pray, Thy kingdom come, and in that day Satan shall not deceive the Nations: See Rev. 20.3. but, Sir, I suppose these things are too hard for you to understand, though you be a scholar: for they are hid from the wise and prudent, and revealed to babes: See Luke 20.21. with 1 Cor. 2.8, 9, 10.

7 You say from Rev. 21.24. that the Nations of them that are saved shall walk in the light of the New Jerusalem.

Answ. Thats granted: but that new Jerusalem is not yet here below, for drunkards and wicked persons to walk by: but Paul saith, Gal. 4.26. that its above, and is free, and is the mother of all the Saints.

[Page]8 Lastly, you say, If a company of believers in one house have been called a Church domestical, then a multitude of believers in a City or Nation may be called a National Church.

I answer, Thats granted, if they be all believers, as you said at first: but little babes are not believers: therefore your Argument will not hold.

One thing more I have to answer to you in your sixth page, which is this.

You say we affirm a negative; namely, that the baptism or sprinkling of Infants, is not the baptism of Christ &c. and here you follow us on to purpose, and tell us that we are such as the Apostle speaks of, when he saith, The end of the Commandment is Charity, out of a pure heart, a good Conscience, and faith unfeigned; from which some having swerved, have turned aside unto vain jangling, desiring to be teachers of the Law, understanding not what they say, nor whereof they affirm: and here you think you hit us home.

Answ. Sir, I must confess, now you have catched us out of our Element, and in your own: for we know you are scholars, and have learned to contend about words to no profit, which tends to the subverting of the hearers: but be it as it will.

Seeing we erred in saying we affirm a Negative, we will either confess our errour, or else shew you a president which may justifie us in our practice, Rom. 3.12. Paul saith, There is none that doth good, no not one: here Paul affirmeth a Negative, saying, There is none, for there is, is an Affirmative: therefore if you had been by him you might have taught him to have said, I deny that any doth good, no not one; and then he had spoke as like a scholar as your self. Again, Isa. 45.5. the Lord saith by the Prophet, I am the Lord, and [there is] no God besides me: now Sir, if you dare presume to be a teacher here, it should have been thus: I deny that any God is, but my self. And I pray shew us the word negative in the Scripture if you can. Lastly, to conclude, Job. 1.20. When they sent to John to know who he was, the Scripture saith, He denyed not. I pray observe, if he denyed not, then he affirmed: and what did he affirm? Answ. He said, I am not the Christ: here John affirmed a negative, confessing and saying. I am not &c. now that I am is to affirm, is evident: for vers 23 he saith, [I am] the voice of one crying in the wilderness, &c.

[Page]And now let me shew poor souls the mystery of Mr. Cooks iniquity, about the affirming a negative. 1 The word negative is not to be found in all the Bible, but hatched up in the schools, and now is nursed by them; and grown to such a stature, that none must say they affirm a negative, without great dishonour amongst them: and yet to affirm, is but to say a thing is so; and to deny, is also to say a thing is not so: As if I should say or affirm, when the Sun shines, it is day; and when it is down, I should say or affirm it is night, all honest men will understand me without prejudice.

Again, that man that saith, he will prove a Negative, is among scholars much derided, because they stand upon punctilioes: but yet the thing may be honestly done, thus: If I say I will prove a man is not alive, if I shew others that he is dead, do not I prove he is not alive? Again, if I affirm or say a man is not in his house, if I go and shew others his house and he is not in it, do not I prove he is not in it, and so prove a negative, viz. that he is not there? &c.

And now seeing you will make us offenders for a word, may not we justly say that you are one of those the Apostle speaks of, 1 Tim. 6.3.4. in these words: If any teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and the Doctrine that is according to godliness, he is proud, and knoweth nothing; doting about Questions, and strife of words, whereof cometh envies, strifes railings, evil surmisings, perverse disputings of men of corrupt mindes, destitute of the truth, supposing gain to be godliness, &c. And now do not you doat about words, viz. the affirmative, and negative? whereby you gender envie, strife, &c. And do not you count gain godlinese, viz. an hundred or two hundred a yeer, for Preaching and Baptizing Infants? and rather then you will part with it, you do dispute perversly, like a man of a corrupt minde, destitute of the truth as it is in Jesus. I beseech you, in the fear of God, consider it.

And know also, that although we have affirmed a Negative, yet you cannot justly apply that Scripture to us, 1 Tim. l. 5, 6, 7. because we desire not to be teachers of the Law; and therefore Mr. Baxter saith we are Antinomians, and deny the Law.

But I answer: Both you and he desire to be teachers of the Law; witness your running to Moses, to prove Baptism of Infants and Church membership from Circumcision and the Old Covenant, that [Page] was faulty, and therefore done away, Heb. 8.7. and another to be established upon better promises; vers. 6. and in this I am sure you nor Mr. Baxter know not what you say, nor whereof you affirm: therefore take the Scripture wholly to your selves, and consider it well.

And thus, Mr. Cook, I shall at present take leave of you for a time, and apply my self to Mr. Baxter.

Sir, in the first place, to your Positions; in the first of which, p. 3 you say thus: It hath pleased the holy Ghost to speak of some things in the Scriptures more fully, and of others more sparingly: and where God spake more sparingly, the thing must needs be more difficult, and yet truth still.

Answ. But he never speaks of Infants Baptism in all the Scripture, neither fully not sparingly; therefore none of his Truth, nor ever was.

But you instance in four particulars: but that which is pertinent to the matter in hand, is your fourth, wherein you say, The New Testament speaketh more sparingly of that which is more discovered in the Old: and (say you) what need the same thing to be done twice, except men should question the authority of the Old? and if God should reveal his minde in one part of the Scripture, what use should we make of the other? Therefore (say you) how silent is the New Testament concerning a Christian Magistracie! which made the Anabaptists of old deny it. And say you further, Where finde you a Christian in the New Testament that exercised the place of a King or Parliament-man, or Justice of Peace, or the like? And so of an Oath before a Magistrate, of war, and of the Sabbath, how sparing is the New Testament! and why? say you, because it is said enough in the Old.

To all which I answer: You have spoken many words to no purpose, except it be to deceive the hearts of the simple: for whereas you say, That which is spoken on in the Old Testament, need not be spoken of again; I answer: Infants baptism is nowhere spoken of, neither in the Old nor New Testament; therefore you ought not for shame to speak of it. 2. As for your saying, Where finde we a Christian Magistrate in the New Testament? I answer: Surely you have forgotten the Deputy that was turned to the faith by Paul, Act. 13.12. Sergins Paulm by name: Likewise the Eunuch; a man [Page] of great authority under Candace, Queen of the Ethiopians who had the charge of her treasure, who beleeved, and was baptized by Philip, Act. 8.27.37, 38. and what say you to Erastus the Chamberlaine of the City? Rom. 16.2, 3. and likewise of those Saints of Caesars houshold, Philip. 4.22.

And for an Oath, did you never read in the New-Testament, Heb. 6.16. that an oath for confirmation, is an end of all strife? And for War, did you never read, Luke 3.14. that the souldiers came to John and asked what they should do? and he did not bid them lay down their arms; but be content with their wages, and do violence to no man. And did you never read of Cornelius a Censurion of the Italian band? Act. 10. and doth not the Apostle Peter put us in mind to subject Magistrates? 1 Pet. 2.13, 14 15. Likewise, Paul to Tit. ch. 3.1. and 1 Tim. 2.1.2. and Rom. 13. Is not the Scripture full of these things? and yet do you call for Scripture? Surely you read so many other books, that you forget to read the Scripture. For I well remember, in your third position you say, that some 8 years agoe you had read some hundreds more then most of them you call Godly Christians, and thought yourself as wise as most of them; and some thought you wiser, you say: but it seems you are not yet wise enough to lay aside those hundreds of books, and give your self wholly to read and study the Scriptures, which are able to make you wise to Salvation: if you were, you would be better acquainted with the matter contained in them.

And thus I proceed to your second position, finding your first so frothy and full of superfluous words.

In your second, you say, that The great difficulty of a point, is no proof that it is not truth: and a thing is not therefore to be rejected as not of God, because it is not easie to understand. You affirm also, that multitudes of silly ignorants do the same: In all which I shall not oppose you.

But your next considerable is this: you say, If a subtill Pagan should come amongst the people, and dispute that the Scripture is not the word of God, and that Christ Jesus is not the Son of God, he would silence them more then the Anabaptist con do.

Answ. Here Mr. Baxter makes himself very suspicious, and his words very unsavory, in that he rather sideth with Pagans and Atheists, that deny both God, and Christ, and the holy Scriptures, [Page] then with those which are falsely called Anabaptists, though we honestly own God, and Christ, and the Scriptures; and desire to plead nothing else for our practise; for which cause he crieth out against us in his 10. position, calling us brute beasts, and nothing but because we call to him for Scripture for to prove his practice: and yet now he makes as if the Atheists and Pagans had more to say for themselves then we: all which I leave to God, and the impartial Reader to judge.

Again, Mr. Bextar speaks a great swelling word of vanity, saying, he will hazard all the reputation of his understanding on it, that there is ten times more to be said for free-wil, then can be said against Infants baptism: yea, it is twenty times more difficult; (and yet you offer to dispute it with any man) and must it therefore be true? say you.

Answ. 1. Sir, as for the reputation of your understanding, I will not say what I judge its worth. 2. If you had said there is ten times more to be said for free-will, then is to be said for Infants baptism, you had hit it right. Lastly, whereas you say free-will is such a difficult point, I am not of your judgement in that: for I beleive its easie to them that will understand, to know that no man, in himself, or of himself (without God) hath any free-will or power to think or do that which is good: for In him we live, move, and have our being, Act. 17.28. in and through God that gives all men life, and breath, and all things, to the end they may seek him. Act. 17.25, 26, 27. Even the wickedest, and Hypocrites: the worst of men, have a will and power to do more good then they do; and that's one cause of their just condemnation: Moreover, its evident that wicked Balaam had a will and desire to dy the death of the righteous, and that his latter end might be like unto theirs, Numb. 23.10. And Paul saith plainly, To will is present with me but how to performe that which is good, I know not: Rom. 7.18. by all which it is evident, that free-will is not such a difficult point as you would make it: but its an easie matter with you to call Light darkness, and darkness light, Isa. 5.20. But I leave this at present, and proceed to your fourth position, wherein you say.

That if never so clear evidence of truth be produced, yet it will still be dark to them that are uncapable of discerning it: for its Gods work to make people understand. And then you instance in the [Page] Author to the Heb. cap. 5.11, 12, 13 14. who had many things to say to them concerning Melchisedec, which were hard to be uttered, because their ears were dull of hearing.

Answ. We grant you all this: I That though there be never so cleer truth for a thing, yet it will still be dark to some. But however, let us see some cleer evidence of truth first, and shew where its written that babes must be baptized; and then if we do not believe it, be it upon us. We know it is Gods work to perswade the heart, but its mans work to declare the truth, by which the heart is perswaded. The Apostle often preacht very plainly, that men should Repent and be baptized: but there were many that heard them which rejected their words though very plain, as they are still upon record: but you bring us no Scripture for what you affirm about Infant-baptism, but call us unreasonable men and bruit beasts, for requiring Scripture of you for your practice: and yet you would bear the world in hand in this your Position, that you have proved cleer evidence of truth for it: but we will not believe it, but I say once more, shew us but where its written in the word of God. which alone is able to make us wise to salvation, 2 Tim. 3.15 16, 17. and then if we will not nor cannot believe it, our blood be upon our selves: but till you shew us something written, we have nothing to believe.

As for your saying we had need study the controversie at least seven yeers; I answer: What Rule have you for that? Did the three thousand in Act. 2.41, 42. study this controversie seven yeers, or seven days either? Consider it again; and those men and women, Act. 8.12. that believed Philips preaching, and were baptized; and the Eunuch in the latter part of the chapter, and Lydia, and the Goaler Act. 16. and Crispus the chief Ruler of the Synagogue, with his houshold; and many of the Corinthians, who did not stand reading other books seven yeers; but hearing and believing, were baptized, Act. 18.8.

You say further, that men think they can understand plain Scripture if they hear it; but they cannot: and then you cry, O that pride would let men know, that they cannot understand the plainest Lecture of Geometry or Arithmetick that a man can read unto them; and read the Grammer to a boy in the Primer, and be understandeth not a word you say.

Answ. Is it possible you would make men believe they cannot [Page] understand plain Scripture if they hear it? but I pray try us with some first, and see: I confess we cannot understand this book of yours to be Plain Scripture-proof for Infants Church-membership and baptism, because you have packt it so full of such whimsies as these, Geometry, Arithmetick, Grammer, &c. But Sir, we would have you to know, that the word of God is of another nature: for it giveth light to the blinde, and understanding to the simple, Psal. 19.7, 8. Yea, it makes men wiser then their enemies, and gives them more understanding then all their teachers, yea more then the Antients, Psal. 119.98, 99, 100. All which I believe you will finde to be true before we have done.

You say, Pos. 4. When the cause is so difficult, we must follow the most probable way. So then; it seems its very difficult for you to prove that Infants ought to be baptized, by your own confession; and indeed so I believe: for that must needs be very difficult to prove that there is not one word of God in all the Bible for. I cannot blame you for saying its difficult to prove. But you say we must follow the most probable way; come on then, that we will.

Now whether is it most probable that that practice which is nowhere commanded nor written in Scripture, should be of God, or of Satan? Judge ye. Now that Infant-baptism is such a practise as is not written in Scripture, both Mr. Hall and your self confess; and therefore in your 10 Position you do abuse us, and call us bruit-beasts for demanding a plain Scripture for it; therefore its not of God: and its most plain, that if that which is written in the word of God, be the way of God, then that which is not written in it, and yet practised as an ordinance of God, must needs be of Satan.

In your 5 Position, in short, you tell people that if any have taken up this opinion, and have not Read and studyed Mr. Cobbet and Mr. Church, and other chief books, and been able to confute them, they have but discovered a seared Conscience, which either dare venter on sin without fear, or else do count error no sin.

To all which I answer: How now Mr. Baxter! Are you grown to this height? what, must not men obey what they finde written in the holy Scripture, till they have asked Mr. Cobbet and Mr. Churches counsel? I pray where learned you this divinity? at Rome? I thought all this time the holy Scriptures had been able to [Page] make us wise unto salvation, through faith in Christ Jesus: but it seems they are not, if you say true; but we must be beholding to Mr. Cobbet and Mr. Church. But I pray how did men before Mr Cobbet and Churches books were written? and how do those now that cannot come by their books, or never heard of them, if it be as you say? you may do well to send some men up and down the Country to sell them. But I believe this is but one of your scare crows, with which you use to affright silly souls, that set their faith in your wisdom, and not in the power of God: but your folly is a making manifest, and light and freedom is breaking forth to them which you have kept in darkness and bondage.

Now to your 6 Position, wherein you say, That you will discover a most frequent cause of mens falling into errors; which you say is this: All men in the beginning do receive many truths upon weak or false grounds; and so hold them a while, till they are beaten out of their old Arguments, and then presently they suspect the cause it self: and you are perswaded this is Mr. Tombs his own case.

Ans. As for Mr. Tombs, he is of age, and able to answer for himself, I question not: and as for your saying that men receive Infant-baptism and other Truths upon weak grounds at first; I answer, I never knew any receive Infant-baptism upon any ground at all, weak nor strong; neither can they: for they are not capable of what they do, because they want understanding when they receive it: therefore you may well say, they are or may be quickly beaten off it again, when they come to reason with themselves or others about it.

But you say, Alas, there is far better grounds, which they are not aware of.

Answ. That is, it may be, because you baptize them so soon: if you would let them alone till they are men and women, before you baptize them, as you have example in Scripture, they might receive baptism upon better grounds.

In your 7 Position, you confess, some Divines have reasoned very weakly for Infant-baptism, and used unfit phrases, and misapplyed Scriptures: and to these some have wrote three or four books, and easily answered, and seem to triumph; and yet the truth is not shaken: but it may be, all the best Arguments and[Page]Plain Scriptures have never been answered, say you.

Answ. I desire to answer the Plain Scriptures no way, but by faith and obedience, by believing and doing of them: therefore if you know of any that speaks of Infants-baptism, bring them forth, and I will be silent. The first I see: but as for your best Arguments you talk of, I look upon them but as so many cunning devised fables, wherewith you lye in wait to deceive simple souls, by speaking things you ought not, for filthy lucre sake, Tit. 1.14.

You say Pos. 8. one sound Argument is enough to prove any thing true.

Answ. Then either the great number of yours in the book of plain Scripture, are not sound, or else you need not to have brought so many, by your own grant.

But you say, What if all the Texts were put by save one? Were not that enough?

Answ. Yes, its enough, if you can shew us but one: but I pray where is that one? I cannot finde it in all your book: but it seems you are afraid that all should be put by save one: therefore you make this apologie: but I suppose all will do you little good.

In your 9 Position, you say, The former and present customs of the holy Saints and Churches, should be of great weight with humble Christians.

Answ. If the present customs of Churches now be according to the Primitive pattern, I grant it: else not. But I am sure the customs of the Churches in the Apostles days was to baptize men and women when they believed with all their hearts, and gladly received the word. Act. 2.41. c. 8.12. v. 36, 37, 38. c. 10.47. c. 16.33, 34. c. 18 8. therefore I pray let this custom be of weight to your self; and do not baptize little babes that cannot believe, nor understand what they do; especially because you say there was weight in that Argument, when Paul said, We have no such custom, nor the Churches of God.

Again, you say that you can prove that Infants-baptism was used in the Church as high as to the Apostle, as there be many sufficient histories extant inform us; and that the deferring of baptism came in with the rest of Popery, upon popish or heretical grounds.

Answ. O Sir, have I now found you out? truly seeing I have, I must not conceal your wickedness, lest I become guilty with you of [Page] the blood of souls; and therefore I do by this declare to all men, that you are both a deceiver and a blasphemer: the which charge I now come to prove.

I That you are a deceiver, it is evident, in that you have entituled your book, Plain Scripture-proof for Infants Church-membership and baptism; by which you perswade many hundred souls, that there is plain Scripture indeed in the Bible for Infants-baptism, when there is no such thing: but your self confess, in your 9 Position that your proof is from some histories extant, which you judge sufficient. O that poor ignorant souls would but see and consider your cunning craftiness wherewith you lye in wait to deceive them, before it be too late.

2 That you are a blasphemer, is plain, if the Scriptures may be heard to speak: for you say deferring of baptism came in with the rest of Popery.

Answ. But Sir, do you not know that our glorious Lord Jesus Christ deferred his baptism till he was thirty yeers of age? Luke 3.21, 22, 23. and yet he was the child of believing parents, I think you dare not deny. And now do you not see your wickedness in affirming that deferring of baptism came in with the rest of Popery? or do you think wickedly that Christ brought in any part of popery? take heed.

Again, doth not the Commission of Christ defer baptism till believing, Mark 16.15 16. saying, He that believeth and is baptized, shall be saved? and doth not Philip defer baptism upon the same account to the Eunuch, Act. 8.36, 37. when the Eunuch said to him, See, here is water, what hinders me to be baptized? Philip said, if thou believest with all thine heart, thou mayest: shewing by these words, plainly, that if he did not believe, it was to be deferred; and that unbelief would hinder. And thus is your folly made manifest; though I fear you will not see it: but however, I leave it to the consideration of all rational men; desiting that the Lord will give them wisdom to consider how you delude poor souls by this means, perswading them that there is very plain Scripture for infants-baptism; when at last you confess there is none, but some histories, which you judge sufficient: and thus have you made proselytes, and when they are made, they are sevenfold more the children of Satan then they were before: for before, they were forced in [Page] their non-age to receive the mark of the beast spoken of Rev. 19.20. which was not received by a few despised people, as you say the Anabaptists are; but he caused all, both free and bond, rich and poor, small and great, to receive it: yea, and that none may buy or sell save he that had the mark, &c. See Rev. 13.16, 17. and this is most properly applyed to you: for there is never a small child in the Nation, if it were but eight days old, but you would look it should be Rantized, and in that receive the mark on its forehead, namely, to be signed with the sign of the cross, in token, &c. and this was so universal throughout England, that if any did but stand up to oppose it, they must neither buy nor sell amongst you; but must be imprisoned, banished, or hanged. So that all, both rich and poor, free and bond, small and great, were glad to be and suffer their children to be baptized, or rather Rantized, or else they could not be suffered to live, for to buy and sell amongst you, to get a livelihood. And thus I have presented you a glass to look in; that you may behold what manner of persons you are.

Again, its impossible that you should apply these Scriptures to those you call Anabaptists, because now they have their liberty to declare their minde freely, they do not desire small and great to receive the mark of baptism which they practise, but onely great ones which can understand what they do, and give a resson thereof; even as we read, Act. 2.41. They that gladly received the word, were baptized, and added to them &c. and Act. 8.12. when they believed Philips preaching, they were baptized both men and women. And Act. 11.8. Crispus the chief Ruler of the Synagogue believed in the Lord with all his house: and many of the Corinthians hearing believed and were baptized: And thus you may sue, that the more we do look in the glass of the Gospel, which is the perfect Law of liberty to them that fear God, Jam. 2.12. the more we see our selves conformable to the image of Christ, and walking according to the Primitive pattern: and we are so far from compelling rich and poor, that we would have neither rich nor poor to be baptized until they believe the truth of the Gospel, and amend their lives, and can give an account thereof to those that ask them a reason of the hope that is in them with meekness.

Again, you say Position 10. Evident Consequences or Arguments drawn by Reason from Scripture, are as true proof as the[Page]very express words of a Text: and if we have the words without the meaning and reason, we have no proof at all: for the devil used the words of the Scripture to Christ.

To all which I answer, As for your saying, that Consequences or Arguments drawn from Scripture, are as true proofs as Scripture; this is but one of your untruths: for most certain it is, that what the Scripture saith, we need not prove by Consequence for that would be but darkening the Counsel of God, by words without knowledge: as for example, Gen. 1.1. In the beginning God created the heavens and earth, now what need you prove this by Consequence? again, ver. 3. God said, Let there be light: and there was light. And what can any Consequence do in this case? And again, ver. 7.8. And God made the firmament, and divided the waters which were under the firmament, from the waters that were above the firmament; and it was so. And this I do believe without any Consequence: and if you will deny it, because it is plain Scripture without any Consequence, you may if you please: but your folly will be manifest, as it is to me already. When you say, if we have the word without the meaning and reason, we have no proof at all; I answer, this is a most subtile sophistry, much like to that of Satan when he beguiled Evah, saying, In the day thou eatest thereof, thou shalt not dye; but your eys shall be opened, and you shall be at Gods, knowing both good and evil: all which was both true, and a lye: for they did learn to know evil by it to purpose; and as for good, they knew it before; and now they learned to know it was good by the loss of it. And after the same manner is your reasoning, when you say, If we have nothing but the bare words, without the meaning and reason we have no proof. To which I answer: The truth is, that if we have not the meaning of God, and the reason reason why he speaks to us, how can we understand as we ought? but now, Sir, I shall make it appear, that both Gods meaning, and the reason of his meaning, is plainly declared to the sons of men, by his word of truth; and so plainly, that if you or an Angel from heaven shall add to it, or take from it, you shall be accursed; and he will add to you all the plagues written, and take your name out of the book of life. All which if you do not knows, I pray read Prov. 30.6. Gal. 1.8, 9. Rev. 22.18, 19.

[Page]But you would make us believe, that what is written is not able to inform us aright, but you, or such as you are, must add to it, or take from it, at your pleasure; and those your additions and substractions, you call the meanings and reasons of the word of God. But now I shall prove that the word of God (alone) is able to make us wise to salvation, without your adding to, or taking from: and to that end, see 2 Tim. 3.15 16, 17. in these words: And from a child thou hast known the holy Scriptures, which are able to make us wise to salvation, through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for Doctrine, for Reproof, for correction for instruction in rightcousness; that the man of God may be perfect, and throughly furnished unto all good works. Again, the Apostle, Jam. 1.21. exhorteth us to lay apart all filthiness, and superfluity of naughtiness, and to receive with meekness the ingraffed word, which (saith he) is [able] to save your souls. Again, when Paul left the Saints in a dangerous condition, because of deceivers, he commits them to God, and the word of his grace (saying) It is able to build them up, and give them an inheritance amongst them that are sanctified.

Thus you see,

1 That the Scripture is able to make us wise to salvation, 1 Tins. 3.15.

2 That all Scripture is given by the inspiration of God; and (therefore) profitable for Doctrine, reproof, correction, instruction in righteonsness, ver. 16.

3 To make the man of God perfect, and throughly furnished to all good works, ver. 17.

4 Its able to save our souls; Jam. 1.21.

5 Its able to build us up, and give us an inheritance amongst them that are sanctified, Act. 20.32.

And now seeing the holy writings are able to do all these things, I will boldly and safely conclude, that we have no need of your Reasons and Sences, to help them; but you have need to help your Reasons and Senses by the holy writings, or else you will be but one of those insensible unreasonable men that Paul prays to be delivered from, because they had not faith: and how can you have faith, as Christ saith, How can you believe, when you receive honor one of another? John 5.44. and do not you receive honor one of another [Page] [...] [Page] [...] [Page]when you prefer one anothers words above the words of God, which Christ and the holy men of old spake, as they were moved by the Holy Ghost? 2 Pet. 1.21.

But whereas you say wickedly, that if we have the words of God, without the meaning and reason, we have no proof: Answer, I am sure I may honestly and in the fear of God conclude, that if we have your words, and meanings, and reasons, without the word of God. we have no proof that we may safely trust: for Let God be true, and every man a lyer: and cursed be he that trusteth in man &c. Rom. 3.4. Ier. 17.5. And thus your folly is manifest: but because this is the very place, in which, and slight, by which Satan doth deceive and murder so many souls; the Reader must give me leave to inlarge my selfe in answering.

Now to your proof, which is this: you say, The Divel used the words of God to tempt Christ.

I Answer, doth it follow that because the Divel and wicked men do sometimes use the word of God to deceive with, that therefore the Saints must not use it make them wise to salvation? I trow not. Againe, Sir, You much mistake the matter: for the Divells deceit did not ly in bringing the Scriptures, but in adding to, and taking from, as I shall make it appear, by comparing the words the Divell brought, Mat. 4.6. and Luke 4.10 11. with those words in Psa. 91.11, 12. which are these. For he shall give his Angels charge over thee, to keep thee [in all thy wayes] they shall bear thee up in their hands left thou dash thy feet against a Stone. These are the words of the Prophesie, Psa. 91.11, 12. but the words of the tempter are these: Cast thy self down; which is nowhere written; Just as you say Baytise your Children, which is no where written: but the Divell would prove he might, thus: for (saith he) it is written, He shall give his Angells charge concerning thee [to keep thee] as in Luk. 14.10. and with their hands they shall bear thee up left [at any time] (that is added) thou dash thy feet against a Stone. Thus it is clear, the tempter added [at any time,] and left cut [in all thy wayes.]

Againe, Luke 4.9, 10, 11. We read, Cast thy selfe downe: for it is written, He shall give his Angells charge over thee, to keep thee; and in their hands they shall bare thee up left [at any time] thou dash thy feet against a stone. Thus we see in both Scriptures, [Page] that the tempter added Cast thy selfe downe, and [at any time] and left out [in all thy wayes] So that here is both adding and diminishing, which is accursed of God: and yet Mr. Baxter takes the Divells part, and saith, the Divell used the words of the Scriptures to Christ. But this is but a small fault with you, Sir, for you have learned to take the same leave your selfe, as I now shall make it appear, thus:

If thou be the Son of God, The Divell said to Christ, cast thy self downe; which is nowhere written, as the Lord saith, but the contrary, viz. Thou shalt not tempt the Lord thy God. So do you say,

If you be the Children of God, and in Covenant, baptize your Children; which is nowhere written, but the contrary, thus:

Teach all Nations batizing them, &c. Mat. 28.19. And Preach the Gospell to every Creature: he that believeth and is baptized shall be saved, Mark 16.15, 16. And repent and be baptized, &c. Act. 2.38. But you know well that little Babes know not what repentance is. And ver. 41.

They that gladly received the word were baptized: but you know well (or else you have lost your sences) that such Children as you baptize cannot gladly receive the word. Again, If thou believest with all thine heart, thou maist. Act. 8.37. And when they believed Philip preaching the things concerning the Kingdome of God and the name of the Lord Jesus Christ, they were baptized, both men and women, Act. 8.11, 37. But you know that there is no Children in the Text; and you know also (if you be not wilfully blinde) that they cannot believe with all their hearts: but yet, notwithstanding all this, you are so impudent, as to do the works of Satan; and as he tempted Christ, and would have had him cast himselfe downe before Gods time was come to send his Angells to take him downe; and to that end, would have applied a promise falsly, saying, It is written, He shall give his Angells charge over thee, to keep thee, leaving out in all thy waies: even so do ye tempt men and women to baptize their Children, before Gods time is come, of his own will to beget them by his word of truth, James 1.18. That they might be born againe, not only of Water, but also of the Spirit, Joh. 3.5. And to that end, you tell them it is written they are Disciples, and Church-members: and they were circumcised under [Page] the Law, and therefore they must be baptized under the Gospell: and thus you mis [...]pply and wrest the Scriptures, putting in and leaving out what you please: and then when poor Souls aske you for plaine Scripture for Infants baptisme, and would gladly see where it is written, then you tell them, the Divell brought the words of Scripture to Christ; and if they will have the words without the reasons and consequences, they have no proof: and thus you labour with your consequences and reasons, and words without knowledge, to darken the Counsell of God, Job 38.2. But I hope by this time your folly is made more manifest.

But you proceed, and tell us, that if we have the meaning and reason, we have enough for evidence: for words are but to express sence.

To which I answer, Then it seems the meanings and reasons you talke of without the word, are without sence by your own confession: for you say. If we have the meanings and reasons, we have enough, &c. As for the words, they are but to express sence: therefore it seems if we be without the words of Scripture, we are without sence. And thus you see, or may see, that God by weak instruments, can take you wise ones in your own craftiness. But, good Sir, consider once againe are not the words of the Scriptures which were given by the inspiration of the Spirit, as good and better sence and reason then any words and reasons you can speake or give? if you deny this upon your second thoughts. I must needs conclude, that you are far gone and very high flowne.

But you are pleased to say further, Would it not make a man pitty such senceless ignorant wretches, that will call for express words of Scripture, when they have evident consequences? Is Scripture-reason no reason?

Answer. Sir, methinks you are very pitifull: but yet you are a miserable comforter; for when you have done, you fall a railing on us calling us senceless ignorant wretches, that will call for express words of Scripture, when we have your consequence. But, Sir, I have told you already why we dare not trust your consequences. But you say, Is Scripture-reason no reason? I answer, Yes, its goodreason; and its that we would have from you: but you call us ignorant senceless wretches, for so doing. But there may be a mistake betwixt us: for we call Scripture reason, written reason: now if you would [Page] but shew us where your reason is written in the book of God, the holy writings, the controversie were at an end: but till then, you have done nothing. But you might inform the ignorant wretches, that the holy Scriptures in English are holy writings; for Scriptures are writings; and holy Scriptures, are holy writings: and thus the people might learn to know what you mean by Scripture-reasons; which are in plain English written reasons.

Further, You are pleased to say that we disclaim Reason, and therefore not to be reasoned with: and if we once renounce Reason, we are brute beasts; and who will go to plead with a beast? its Reason that differeth a man from a beast, &c.

Answ. Sir, truly you do put me in minde how like one of your forefathers you are: for (to my best remembrance) you speak his very words: and I question not, but if you had an opportunity, you would do his deeds. The man I speak of, was Doctor Story to Mr. Philpot the Martyr, who suffered for what he saw in that dark age: The place where you may finde it, is in Fox his book of Martyrs, pag. 1972. in these following words:

Philpot

After this, Doctor Story came in, to whom I said, Mr. Doctor, you have done me great wrong, and without Law have straightly imprisoned me, more like a dog then a man; and besides this, you have broke promise with me: for you promised I should be judged the next day after.

Story.

I am now come to keep promise with you. Was there ever such a fantastical man as this is? Nay, he is no man, he is a beast: yea, these Hereticks be worse then brute beasts; for they will upon vain singularity take upon them to be wiser then all men, being indeed very fools and Asse-heads, not able to maintain that which of an arrogant obstinacie they stand in.

Philpot.

I am content to abide your railing judgement now, say what you will: yet I am no heretick, neither shall you or any other be able to prove that I hold any jot against the word of God, but as a Christian man ought.

Story.

The word of God (forsooth) the word of God! its but a folly to reason with these hereticks: for they are incurable and desperate: but as I may reason with thee, not that I have any hope to win thee. But whom wilt thou appoint to be Judge of the word, whereunto thou standest?

Philpot.

[Page]Verily the word it self.

Story.

Do you not see the ignorance of this beastly heretick? he will have the word to be judged of the word: can the word speak?

Philpot.

If I cannot prove what I have said, by good authority, I will be content to be counted an heretick or ignorant person or what you please.

Story.

Let's hear what wise authority you can bring for it.

Philpot.

Its the saying of Christ, Joh. 12.48. The word that I have spoken, the [same] shall judge you in the last day: and if in the last day, much more now our doings ought to be judged by it. I am sure I have Christ my Judge on my side for this.

Thus you may see and consider how like your forefather Doctor Story you speak and behave your self; and to that end, I have writ it; and that the Reader may consider, that even as these wicked Tyrants dealt with the poor Martyrs that suffered in Queen Maries days for that part of truth which they, then, saw, in those times of ignorance and darkness, even so would Mr. Baxter and his brethren deal with us now, if they had but their liberty; witness these words of Doctor Story, compared with Mr. Baxters tenth Position: by which it appeareth, that they are children of one father, whose works they do, Joh. 8.44.

And now whereas you say we disclaim Reason, I answer, Its but one of your false accusations: we own all things written in the Scriptures of truth, and they are better reason about heavenly matters, then any you can bring: for they are able to make us wise to salvation, as aforesaid.

But now I come to the great invincible Argument of Mr. Baxter and Mr. Cook, which is this: saith Mr. Baxter, Do you think the Lord Jesus knew a good Argument, or the right way of disputing? why how did he prove the Resurrection to the Sadduces from that Text, I am the God of Abraham and Isaas, and of Jasob? would not one of these men if they had stood by, have chiddeu Christ for this Argument, and have said, Give us a Text that says the dead shall Rise? what's this to the Resurrection, that God is the God of Abraham? would not these have reported abroad that Christ could not confute the Sadduces, or bring any Scripture for his doctrine? thus far Mr. Baxter: the same saith Mr. Cook, in his 24, and 25 pag.

[Page]To all which I answer, that the Lord Jesus knew a good Argument, and the right way of disputing, better then Mr. Baxter, Mr. Cooke, or my selfe, or any man else, I humbly confess to his praise: and therefore I desire to make use of his words that he hath already spoken, knowing that he hath reasoned and proved all things better then I can.

But Mr. Baxter, although he confess (for his own ends) that the Lord Christ knew the best reasoning; yet he is not content with his reason but adds to it these words, in his 10 Position: 1. If God be the God of Abraham, then it will follow that Abraham in soul is living 2. This is not directly proved from this Text; but another principle must be taken in to support it, viz. That God is not the God of the dead, but the living. 3. If Abrahams soul be living, then his body must needs be raised. 4. If Abrahams body shall rise, then there is a resurrection, and others shall rise also.

To which I answer,

1. Mr. Baxter, in all these consequences that he hath drawn, hath but darkened the councell of God spoken by the mouth of Christ.

2. The resurrection is more plainly proved by the words of Christ, without all his consequences, as appeareth by the word of the Text, Luk. 20.35, 36, 37. But they that shall be accounted worthy to obtaine that world, and the resurrection from the dead neither marry nor are given in marriage; neither can they dy any more, for they are equall with Angells, and are the Children of God, being the Children of the resurrection. Thus Christ himselfe (in plaine terms) hath proved the resurrection already, speaking plainly of the happiness of those that shall obtaine the resurrection from the dead: and then when he had done, he concludes, that the resurrection of the dead is so plain that even Moses shewed it at the Bush, &c.

3. Let Mr. Baxter prove, if he can, that Christ did draw any consequences from his owne words, but left them barely as he spake them, as sufficient proof, without the help of any of Mr. Baxters consequences.

4. If Christ had used never so many consequences to prove any thing, yet his words were all Scripture, and infallibly true; So true, that whosoever of Men or Angels, should add to, or take from it, they were accursed. But Mr. Baxters are none such: therefore we weigh them not.

[Page]5. Whereas Mr. Baxter is pleased to say, If we had stood by, we would have said to Christ, Give us a Scripture that saith the dead shall rise;

I answer, So Christ did give them two Scriptures, though Mr. Baxter is so blind he cannot see them: for he telleth us, ver. 35. of the world to come; and the Resurrection from the dead, in plaine tearms saying,

They which shall be accounted worthy to obtaine that world, and the resurrection from the dead, neither marry, nor are given in marriage. And in ver. 37. he saith, that the dead are raised. And we would have Mr. Baxter and all men know, that we take all the sayings of Christ to be as good Scripture, and of as great authority, as any part of the Bible: therefore now Mr. Baxter and Mr. Cooks folly and wickedness is manifest, who would insinuate into peoples mindes, that Christ did not bring Scripture to prove the resurrection of the dead; but they must help him by their consequences.

But their deceit lieth in this; namely, in that they did conclude, that because Christ did not bring some other Scripture that was written before to prove the resurrection, therefore he proved it by consequence: never minding that what he said was [Scripture] and what he approved of is [approved] and ought to be approved of all, without murmurings or disputings.

But now to make their folly manifest, I will reason with them another way: and if they prove as plainely that Infants ought to be baptized, as Chirst did there prove that the dead should rise, they shall have it, and I will confess my selfe in an errour. And now to the matter.

1. Mark 12.25. For when they shall rise from the dead, they neither marry, nor are given in marriage. Now do you shew a Scripture that saith, And when they shall baptize little Children, they shall &c.

2. Ver. 26. And as touching the dead, that they rise, have you not read, &c. Now do you produce such a Scripture if you can, that saith, And as touching little Children that they be baptized have you not read, &c. bring you but Scriptures that come but thus neer the matter, and we will grant you Infant-baptisme: but till then, you are unreasonable in your reasoniags; and while you accuse others, you are guilty your selves.

[Page] Obj. It may be some will object and say, that I will tie Mr. Baxter and Mr. Cooke to plaine Scripture, but yet I have written many words in this Book my selfe that are not plaine Scripture.

Ans. Its one thing for a man to use words to express himselfe to those that will not believe the Scriptures as they are written; and its another thing to bring the holy Scriptures to shew men a Rule to walk by, and what their duty is in matters of faith and obedience.

We will freely give Mr. Baxter leave (or any man) to express themselves how they can to cause men to understand and believe the holy Scriptures as they are written: but this we dare not allow, neither to them nor our selves, viz. to put men upon believing or doing any thing as a duty, that is not written in the holy Scriptures. And herein lyeth the depth of all deceipts: namely, because Christ expounded the Scriptures of the Prophets, therefore men will take in hand to expound his expositions; as if we could make them plainer then he hath left them; or make anything true that is not written in them.

Again, because Philip opened the Scriptures to the Eunuch, Act. 8. therefore men will take in hand to open the words of Philip, so as to make them appear otherwise then they are written: and therefore for the plainer manifestation of the truth, I desire all impartial men to consider these following things:

1 If I would prove to any man by the Scriptures, that God created the heavens and the earth, then I must bring a Scripture that speaks of Gods creating the heavens and the earth, as Gen. 1.1. In the beginning God created the heavens and the earth. Again,

2 If I would prove that God created man upright, I must bring a Scripture that saith so, as Eccles. 7.29. Lo, this onely have I found that God hath made man upright &c.

3 If I will prove that all men since Adams fall were finners, I must bring a Scripture that speaks so as Rom. 3.23. For all have sinned and come short of the glory of God, &c.

4 If I would prove that God sent his son to redeem those sinners, I must bring a Scripture that saith so, as 1 Tim. 115. Christ Jesus came into the world to save sinners, of whom I am chief, and c. 2.6. Who gave himself a Ransom for all, to be testified in due time,

5 If I would prove the dead shall rise, I must being a Scripture that speaks of the Resurrection of the dead: and so did Christ, Mar. [Page]12.25, 26. for when they shall rise from the dead, they neither marry nor are given in marriage, &c. And As touching the dead, that they shall Rise, have ye not read? &c. And what if Christ had not spoken nor named the Resurrection of the dead at all in this place? if it be proved anywhere in Scripture, its enough: for Christ spake many times darkly and in parables to them that were without, but expounded all things to his Disciples, Mark 4.33.34. with Matt. 13.10, 11. and its most plain, Job. 5.28, 29. that Chirst faith thus, The hour is coming in which all that are in the graves shall hear his voice, and shall come forth; they that have done good unto the Resurrection of life: and they that have done evil unto the Resurrection of damnation: and [...]. 11.25. he saith to Martha, I am the Resurrection and the life, &c. Thus we see how frequently Christ proveth the Resurrection in plain words.

And now let Mr. Baxter, Mr. Cook. Mr. Hall, or any man else, prove that either Christ, Moses, any of the Prophets or Apostles, did ever speak one word about baptizing of infants, and then we will grant it: and if this be not rational and honest, let even our enemies judge.

To conclude, if I would prove that men and women should, be baptized when they believe the word preached, I must bring a Scripture that says so; as Act. 8.12. When they believed Philips preaching, they were baptized both men and women: and ver. 37. If thou believest with all thy heart, thou mayest.

And now if Mr. Baxter, Mr. Cook, or any man, will prove that little babes should be baptized, let them bring one Scripture to prove it, and then they will do honestly; otherwise I must needs conclude (with all that fear God aright) that they are meer deceivers of men, and unjust Stewards to Christ, whom they profess to serve.

But now a word to Mr. Cook, who in his seventh page saith, that we never read in the Scriptures, Go Henry Haggar, and James Brown, teach all Nations, and baptize, &c. nor do we read that Christ gave a command to you two to preach the Gospel, &c. These and such like cunning devised fables hath Mr. Cook in his seventh page.

To all which, I answer, This is but a subtile sophistry of Mr.Cook to deceive the heart of the simple: but easily discovered by them to whom the Lord hath given understanding as thus: we do not desire [Page] Mr. B. or Mr. C. to bring a Scripture that saith, Go William Cook, or Go Richard Baxter, and baptize children that cannot speak nor understand what you preach, neither do we desire a Scripture that saith, Go Mr. Baxter, and Mr. Cook, and teach all Nations, and baptize all the children that you can lay your hands on. But we desire you or any man to prove by the holy Scriptures, that Christ did ever say to [any] of his disciples, Go and baptize children; or that ever any that preached in the name of the Lord, did baptize children, either under Law or Gospel; and we will grant it. Give us command or example to shew us where it ought to be done, or ever was done, and you do like men: but till then, as I have told you before, I tell you again, that you are unreasonable men, such as Paul prayed to be delivered from.

But now we can prove that Christ commanded those which he sent to preach, to baptize those that did believe, which was likewise practised by them, as I have shewed before, by these Scriptures, Matt. 28.18.19.20. Mark. 16.15, 16. Act. 2.41. Act. 8.12. and ver. 37. c. 10.47.48. c. 16.32, 33, 34. c. 18.8. to which I refer the Reader. And what they did, Saints in all ages are commanded to do: for Paul saith, Be ye followers of me, and mark them that walk so as you have us for an example, Phil. 3.17. Again those things which you have learned and heard, and seen in me, do; and the God of peace shall be with you, cap. 4.9. But now we have heard and learned that Paul and the other disciples did baptize men and women when they believed; therefore, if we do the same, the God of peace will be with us: but we never heard nor learned in all the Scriptures, that they baptized babes of a week, or month, or yeer old: therefore we dare not do it, left we should be counted such as transgress, and abide nor in the Doctrine of Christ.

But I remember what Mr. Hall saith to these Scriptures, in his fourth objection, pag. 91. that these are the chiefest strong holds of the Anabaptists: and being pursued, hither we run for refuge: but all in vain (as he saith.) To which I answer, Its well the Anabaptists do run to the word of God for refuge: they are then sure to be safe, without all question: for his word is setled in heaven, Psa. 119.89. and Christ saith, Joh. 8.31. If ye continue in my word, then are ye my disciples indeed, and you shall know the truth, and the truth shall make you free. And again, cap. 15.7. If you abide[Page]in me, and my [words] abide in you, ask what you will, and it shall be done unto you: and the word is able to save our souls, Jam. 1.21. and the Lord will have respect to them that are of contrite spirits, and tremble at his word, Isa. 66.2. but, whose despiseth the word shall be destroyed; but he that regardeth the Commandment, shall be rewarded. Pro. 13.13. And thus its evident, that if we run to the word for refuge, we do wisely, and are safe in so doing.

But as for Mr. Hall, he hath never a word to run to for Infantbaptism, as he himself confesses, pag. 30. in his fifth Argument, in these words: In express terms, so infants baptism is not commanded, nor a thousand things more, which get we are bound to observe.

I shall now conclude with shewing some undenyable Reasons why the word of God must beunderstood and obeyed, as it is written, without adding to, or taking from:

1 Because God did never without words make known his minde to the sons of men: therefore we read that God at sundry times in divers manners spake to our fathers by the Prophets, but now in these last days he hath spoken by his own son, &c. Heb. 1.12.

2 By words the minde of God is compleatly made known, so that to fear God, and keep his Commandments, is the whole duty of man, Eccles. 12.12, 13.

3 Because Christ blames men for erring from the Scriptures, saying, You erre because you know not the Scriptures, Mark 12.24.

4 Because we are commanded to hear the words of Christ in all things what soever he shall say unto us, Act. 3.22.

5 Because they that consent not to wholsom words, even the words of our Lord Jesus Christ and the Doctrine which is according to godliness, are proud, or fools, knowing nothing, 1 Tim. 6.3, 4.

6 Because the Scriptures are able to make us wise to salvation, through faith in Jesus; and to make the man of God perfect, and throughly to furnish us to all good works, 2 Tim. 3.15, 16, 17.

7 Because when Paul left the Church in a dangerous condition because of deceivers, he committed them to God, and to the word of [Page]his grace, affirming it is able to build them up, and to give them an inheritance amongst them that are sanctified.

8 Because if men or Angels shall preach any other Gospel then what is already preached, they shall be accursed, Gal. 1.8.9.

9 Because those that preach are commanded to preach the [word] in season and out of season, 2 Tim. 4.12. and not their own words.

10 Because Christ will judge all men by his [words] that he hath [spoken] in the last day: and then, they which do add to his word, he will add to them all the plagues written; and those that diminish from it, he will take their names out of the book of life, and their part out of the holy City, and he will come in flaming fire, to render vengeance on them that know not God, and obey not his holy Gospel, Joh. 12.48. Rev. 22.18, 19. 2 Thef. 2.7, 8, 9.

Lastly, I shall propound these following Queries, with a desire to have them answered by any who will or can.

1 Whether God doth require the sons of men to believe any thing in point of Justification, that is not recorded in the holy Scriptures of truth.

2 Whether God doth require or command us to obey any thing after believing which is not contained in the word of truth?

3 Whether the Saints have any ground to believe the Resurrection from the dead, and eternal life in glory, but as it is recorded in Scripture.

4 Whether if a man believe and obey all the known precepts and promises contained in the word of God (as much as in him lyeth) will God condemn and punish him at the great day, because he hath believed and done no more.

5 If the Scriptures be not a perfect rule of faith and obedience (without the help of any mans inventions) what is? Or who may we trust? or at whose mouth must we seek wisdom?

6 If the Scriptures ought to be believed and obeyed as they are written, then how dare some deny faith in, and obedience to some part of them; and impose things not written in the Scriptures, to be obeyed in stead of the ordinances of Christ?

7 Whether there be any sin or corruption incident to man, that [Page] the Scriptures doth not reprove and make manifest in express terms.

8 Whether there be any vertue or praise in any thing that the best of men ever did, but what is expresly commanded or commended in the Scriptures of truth?

9 I appeal to every mans Conscience in the sight of God, whether their Consciences do not condemn them when they walk contrary to what is written in the Scripture.

10 Whether every mans Conscience do not justifie him when he walks according to what is contained in the word of God.

Now if all these Queries be granted (as they are stated) to be true; then it followeth, that those that teach and perswade men to do any thing in matter of Justification or salvation, more or less then is plainly written and expressed in the word of God, are such as do add to or take from what God hath spoken to the sons of men for instruction, and are guilty of those plagues pronounced, Rev. 22.18, 19. but infants baptism is nowhere written nor expressed in all the Scriptures, as Mr. Hall, Mr. Baxter, and Mr. Cook do confess: therefore they, and all they that plead for it, are guilty of the plagues aforesaid, except they repent.

And thus have I answe [...]d to Mr. Baxters ten Positions, which he saith pag. 3. must necessarily be well understood, before we can understand the point in hand. So that the Reader must take notice, that if these Positions be not well understood to be true, then all the rest of his book cannot be understood to be true by his own confession. For, saith he, If people be mistaken in that which goeth before, no wonder if they deny the consequents, or that which followeth after &c. So that if I have fully answered these Positions, I need say but little to the rest of the book. All which I leave to the Reader to consider of. But howsoever, I shall not fail (by the assistance of God) to speak so much to the two first parts of his book, as may undermine his building, and lay it in the dust.

As for the last part of his book, from the 162 page to the end; himself confesseth that they are but such vain contendings as he is like to be guilty of, and Mr. Tombs also, as you may see in his Epistle to the Church at Bewdley towards the latter end.

Likewise Mr. Cooks Arguments, being the same with his, the substance of both tending to prove that infants are in Covenant, and that they are Church-members: and Disciples of Christ, and therefore [Page] ought to be baptized: for which cause I shall now come to Answer to their Arguments in general, and to shew by the Scriptures why infants that cannot speak words nor understand Reason, cannot be Church-members under the Gospel, nor Christs Disciples: the which being cleered, it will plainly appear, they are not fit subjects for baptism by their own grant.

For the cleering of which, I shall first speak something concerning the Covenant that God made with Abraham, upon which Mr. Cooke and Mr. Baxter do pretend to build, making the Covenant with Abraham and his natural seed under the law, all one with the Covenant made with Abraham and his spiritual seed born of the spirit under the Gospel.

In answer to which, I thus Reason:

1 That there is two Covenants, is evident, Gal. 4.24. in these words; for these are the two Covenants. Now if there be two Covenants, then either we are under the old Covenant still, or else the new is come in place: but that we are not under the old Covenant still, is evident, because Christ is come, whose blood is the blood of the new Covenant, which is everlasting Heb. 13.20. and Luke 22.20. he saith, This cup is the New-Testament in my blood: giving us to understand, that as the old Covenant or Testament was sealed with the blood of Bulls, and Goats, and Calves, Heb. 9.19, 20. So the new Covenant that is established upon better promises, is sealed and confirmed by the blood of Christ the Son of God, who hath obtained a more excellent ministery, in that he is the Mediator of a better Covenant, Heb. 8.6. for finding fault with the first, he saith, Behold, the days come, saith the Lord, that I will make a new Covenant with the house of Israel and Judab. not according to the former, &c. ver. 7, 8, 9, 10, 11. what is that? he will put his Laws, in their minds, and write them in their hearts: and I will be to them a God, and they shall be to me a people: which Covenant the Saints are now under, and are heirs of these better promises upon which it is established: therefore Paul applyeth the same to the Saints, 2 Cor. 6.16. saying (as God hath said) I will dwell in them, and walk in them, and I will be their God, and they shall be my people, &c. And thus have I proved, that we are not under the old Covenant, which did properly belong to the fleshly seed, which had but the promise of [Page] an earthly Canaan, under the curse; and Jerusalem which is in bondage▪ with her children, See Gal. 4.24.25. but believers are under the new Covenant, which hath better promises, viz. that they shall inherit that new Heaven and new Earth wherein dwelleth righteonsness, and that new Jerusalem which is above, and is free, and is the mother us of all; see 2 Pet. 3.13. with Gal. 4.26.

Againe, I believe Paul knew as well the intent and meaning of the Covenant of God made with Abraham, as Mr. Baxter, or Mr. Cooke; and yet he applieth it not to a fleshly seed, as appeareth thus: Gen. 17.7. God said unto Abraham, I will establish my Covenant between me and thee, and thy seed after thee in their generations for an everlasting Covenant, to be a God to thee and thy seed &c. Now the Question is, who are the seed to whom the Covenant and promises do belong? which Paul answereth, Gal. 3.16. saying, Now to Abraham and his seed were the promises made: be saith not to [seeds] as of many, but as of one; and to thy seed, which is [Chrst.] Thus we see that it is not every one that is born of the flesh to Abraham, that had right to the Covenant and priviledges thereof; but as he saith, ver. 29. If ye be Christs, then are ye Abrahams seed, and heirs according to the promise, as it is written, Rom. 4.13. The promise that Abraham should be the heir of the world, was not to him nor his seed according to the Law, but according to the righteousness of Faith, as Rom. 9.7.8. Neither because they are the seed of Abraham are they all Children, but in Isaac shall thy seed be Called: [that is] saith the Apostle. They that are the Children of the flesh, are not the Children of God; but the Children of the promise are counted for the seed.

Now if the Children of Abraham were not the Children of the Covenant, nor heirs of the promise by fleshly birth, much less can the [Children] of beleeving Gentiles, that are inferior to Abraham, be in Covenant: for, that which is born of flesh, is flesh. Joh. 3.6.

Likewise the Apostle doth not say that it was Esan, though he was the elder (that was in Covenant) but Jacob, though the younger, who beleeved in the God of his Father Isaac. And indeed I do much wonder how the Preachers of the Chureh of England dare affirme, [Page] that beleevers Children are in Covenant before beleeving, by vertue of their Parents faith: and yet they hold that God did hate and had reprobated Esau, before he was born, or had done good or evill; and so notwithstanding his Parents (Isaac and Rebecea) were both precious beleivers, yet Esau their own Child was never in Covenant before he was born, nor after, by their own grant.

Thus all men may see how they confound their own principles; no marvell then although they labour to confound other mens: and if this very thing were but well weighed, and rightly considered, it is sufficient to discover the folly and falshood of all Mr. Baxters and Mr. Cooks arguments.

Againe, If beleivers Children be in Covenant, because they are beleivers Children; then grace comes by generation, and not by regeneration: the which to affirme, is absurd.

Againe, If beleivers Children be in Covenant by vertue of their beleiving Parents; then all the World ever since righteous Noah must needs be in Covenant, for they and we all came of righteous Noah.

But Mr. Cooke saith in his Font uncovered, pag. 45. That he doth not hold falling from the inward efficacy of grace, and true sanctification, justification and adoption,

Answ. So then it seems by his own confession, its not true; and then it must needs be false; and its well if they fall from false grace, and false sanctification, and false justification, and false adoption: for they that fall from false, must needs fall to true, as certainely as they which fall from true, must needs fall to false: or else they fall from nothing, but abide as they were.

But to make the folly of these wise men manifest, I pray consider with me, 1. what the new Covenant is, and then 2. you shall judge whether Infants are, or can be in it or no: Heb. 8.8.9, 10, 11.

The Lord saith, The daies come when I will make a new Covenant with the house of Israel and Judah, not according to the Covenant that I made with their Fathers when I tooke them by the hand to lead them out of the Land of Egypt, &c. but this is the Covenant that I will make with the house of Israel; after those daies saith the Lord, I will put my laws in their mind and write them in their hearts; and I will be to them a God, & they shall be to [Page]me a people: and they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me from the least to the greatest, &c.

This is the new Covenat of [grace.] Now that Children that cannot speak nor understand cannot be in it, is evident, by the following reasons.

1. Because they that are in this Covenant, have the Laws of God put in their minds, and written in their hearts: but little babes that cannot speak nor understand, have not the Laws of God in their minds, nor written in their hearts: therefore they are not in this Covenant. Now that such little Children are not in a capacity to know the mind and Laws of God, is most plaine, Isa. 7.14, 15, 16. Behold, a Virgin shall conceive and bear a Son, and shall call his name Immanuel: butter and hony shall he eat, that he may know how to refuse the evil, and chuse the good: for before the child shall know how to refuse the evil and chuse the good, the Land that thou abherrest shall be for saken of both her Kings.

Thus its evident, that even the Lord Christ, as he came in the flesh of the seed of David, there was a time in which he was not capable of discerning between things which differ: and therefore it is said againe, that he grew and waxed strong in spirit; and the grace of God was upon him, Luke 2.40. And againe,

Jesus increased in wisedome and stature, and in favour with God and man, ver. 52.

From all which I conclude that if it were thus with the Lord Jesus Christ according to the flesh, as he was man; much less do other Children understand the Laws of God in their non-age to have them written in their hearts and minds: and therefore not in Covenant.

Obj. But it may be some for want of wisdome will object, that upon this account Christ will be excluded the Covenant in his infancy.

Answ. To which I answer, Such people know not what they say: for the Lord hath given him for a Covenant of the people, and for a light of the Gentiles, Isa. 42, 6. chap. 49, 8. And he is the Mediator of the new Covenant, Heb. 12.2.4. And his blood is the blood of the everlasting Covenant, chap. 13.20. with Luke 22.40. And he is the seed to whom all the promises were made; and in him they are yea, and in him amen, Gal. 3.15, with Cor. [Page] 1.20. and without him could be no Covenant of life and peace; for he is the substance and life of the Covenant.

Therefore vain and foolish it would be for any man to make such an objection.

Again, those that are in the new Covenant, shall know the Lord, from the greatest to the least, Heb. 8.11. but little babes born of the flesh, of a week or a month old, cannot know the Lord: for they know not their own parents, nor their right hand from their left, Jonah 4.11. therefore the Lord saith plainly, that children are innocent, yea the children of those which worship and do sacrifice to the devil. Psal. 106.37.38. in these words, They sacrifice their sons and daughters to devils, and shed innocent blood, even the blood of their sons and daughters, whom they sacrificed to the idols of Canaan: therefore little babes, though innocent, are not nor cannot be in Covenant: for that which is born of flesh is flesh; but the new Covenant is a spiritual Covenant, and they which enter into it, must be born again: for those that worship God, must worship him in Spirit and in truth, Joh. 4.24. Thus have I plainly proved, that little babes that cannot speak words, nor understand Reason, cannot possibly be in the new Covenant.

Obj. But now followeth that great and unanswerable objection, as Mr. Cook and Mr. Baxter supposeth, which is this:

If children be not in Covenant, they cannot be saved: therefore, saith Mr. Baxter, in his 21 and 22 Arguments, pag. 71, 72. that Doctrine that leaveth us no sound grounded hope of the justification and salvation of any dying infants in the world, is certainly false Doctrine. But that Doctrine which denies any Infants to be members of the visible Church, doth leave us no sound grounded hope of the justification and salvation of any Infants in the world: therefore it is certainly false Doctrine.

The same saith Mr. Cook in his 13. Argument, pag. 44. That Doctrine and practice is to be abhorred as most contrary to the Covenant of God which puts the Infants of Christians into the same condition with the children of Turks and Infidels, and leaves them in the visible kingdom of the devil, as no visible members of the Church, &c. But the Doctrine of the Anabaptists is such, therefore to be abhorred.

To all which I answer: first, denying that any children are saved [Page] by vertue of visible Churth-membership, or being in the Covenant, as believers are: and let Mr. Baxter, Mr. Cook, or any for them, prove it by the Scriptures if they can.

Secondly, I answer: there is no difference between the children of believers and unbelievers in their non-age: for the children of believers are but innocent, when we make the best of them: and the children of unbelievers also are innocent, Psal. 106.37, 38. yea, though their parents be such as worship and do sacrifice to the devil, yet the Lord hath pronounced them innocent, ver. 38. saying, They shed innocent blood, [even] the blood of their sons and daughters, whom they sacrificed unto the Idols of Canaan. Thus it is plainly proved by the word of the Lord, that the children of the murtherers and Idolaters that worshipped and sacrificed to the devil (as ver. 37.) were innocent: and those that are innocent, God will not destroy. See Exed. 23.7. with Job 22.30. and Prov. 6.16, 17.

Again, there can be no difference between the children of believers and unbelievers, because no such children have actual sin: and the best of children of men have that which is called original sin: viz. the sin that came by Adams transgression, for which they must all dye, and return to their dust, even the best of Saints, as well as the worst of sinners: for its appointed for all once to dye, and after that cometh judgement: but the Scripture doth not say that any shall be judged according to their original sin, or condemned for Adams transgression; but it saith, They shall be judged according to their works, Rev. 20.13. and that every one shall receive according to that he hath [done] in his body, whether it be good or bad, 1 Cor. 5.10. therefore no ground to fear the salvation of children dying in their non-age: for although they must dye for Adams sin, yet Christ is become their Resurrection, and they have no actual sin to be judged for. For, Whosoever committeth sin, transgresseth the Law, for sin is the transgression of the the Law, Joh. 3.4. and where there is no Law, there is no transgression, saith Paul, Rom. 4.15. but in such little babes there is no Law, therefore there can be no transgression imputed. And indeed I much wonder that men should be so wicked, as to think that God, who is so merciful as to forgive the worst of sinners their sins and transgressions, should yet cast poor babes into hell and everlasting torments for Adams sin.

[Page] Obj. But hath God one way to save Men and Women, and another way to save little Children?

Answ. Yea, or else Children must never be saved, as I shall shew, thus: for the Scripture saith, Rom. 5.18. that as by the offence of one, Judgement came upon all to condemnation; [even so] by the righteousness of one, the free gift came upon all to justification of life.

And if none but men and women that can hear understand, and beleive the Gospell, may partake of the benefits of Christs death, to life and salvation; then no Infants that are capable of receiving faith, (which cometh by hearing the word preached) could have any salvation by him. But that some Infants as saved by him, all will grant.

Therefore I conclude,

First, concerning Infants that fell in Adam without any actuall sin, or knowledge of Adams transgression: [even so] they dying in their infancy, before they know good or evill, they are saved by vertue of Christs death, without any actuall faith, or knowledge of Christs obedience; or else it is not even so, as Rom. 5.18. saith.

Secondly, concerning Men and Women that have lived to commit actuall sins against conscience and knowledge, of such God requireth actuall faith in Christ, and actuall obedience to Christ; without which, they have no promise of salvation by Christ.

And thus its plain, according to Rom. 5.18. As by the offence of one (viz. Adam) Judgement came upon all to condemnation [even so] by the righteousness of one (viz. Jesus Christ) the free gift came upon all to justification of life.

Again, that God hath one way to bring Men and Women to life and salvation, and another way to bring little baces to it, is evident, thus.

We find the Lord speaking words to Men and Women, that are to be understood and observed by them that have Ears to hear, and Hearts to understand: and therefore we find the holy Ghost crying out so oft in the Scriptures, to them that have Ears to hear, that they should hear what the Spirit saith to the Churches: see Rev. 2.7. ver. 11. ver. 17. ver. 29. chap. 3.6. ver. 13. and 22. with many more places to that purpose: but we never find him calling to little babes in the flesh to hear and obey Commandments, and beleive pomises.

[Page]Again, we find the Scripture pronouncing life and Salvation to all those that beleive in Christ, and obey his voice, Joh. 3.15, 16. with Heb. 5.9. but we never read that litte Children are promised it upon these terms.

Again, the Scripture threatneth death and damnation to those that know not God, and obey not the Gospell of our Lord Jesus Christ, who shall be punished with everlasting destruction from the presence of God, and the glory of his power. 2 Thes. 1.7, 8, 6. But little babes, of 8 daies, weeks; or months old, cannot know God, nor yet obey the Gospell of Christ: for they know not their right hand from their left: and yet we find them not threatned with this punishment: and if it were but this, it were enough to satisfy all rationall men fearing God, that God hath one way to bring Men and Women to life and salvation, and another way to bring little babes to it: (that is to say,) he requireth faith in Christ and obedience to Christ, as necessary to salvation, to those of ripe years; but in Infants he requireth none: let any man prove it by Scripture, if he can.

Lastly, Gods ordinary means by which he bringeth Men and Women to life and salvation, is by the preaching of the Gospell, which is the power of God to salvation to every one that beleiveth, Rom. 1.16. and it pleaseth God by the foolishness of preaching to save them which believe; 1 Cor. 1.21. for with the heart man beleiveth unto righteousness; but with the mouth confession is made unto salvation, Rom. 10.10.

But little babes, that can neither speak nor understand, cannot beleive with the heart unto righteousness, nor confess with the mouth unto salvation: for they cannot speak at all: therefore they are not saved by that ordinary means that Men and Women are saved by. And thus is their great and invincible objection, (or rather cavill) answered clearly and plainly by the Scriptures of truth.

And the truth is, they may as well debar little babes from food, because the Scripture saith, He that will not worke, let him not eat, as to debar them of salvation, because they are not Church-members: for it is as easie for babes to worke and get their own bread; as to perform the work of a Church-member. Therefore he that gives them food without labour in their non-age, will also give them salvation without observing of Church-ordinances: for the Scripture speaketh to Men and Women that have Ears to hear, and not to babes in their nonage.

[Page]Thus having taken away the chief ground upon which Mr. Cook and Mr. Baxter build, I shall now proceed to shew the rottenness of their building, by the following Arguments; by which I come to shew, that such infants as they baptize cannot be Church-members, neither can Church-membership do them any good, but rather the contrary.

Argument I.

My first Argument is from Joh. 15.2. in these words:

Christ faith, I am the Vine, and my father is the husbandman: [every] branch in me that beareth not fruit, be taketh away, &c. What the fruit is, is expressed in the seventh and eighth verses: If ye abide in me, and my words (or Commandments) abide in you, ye shall ask what ye will, and it shall be done unto you: herein is my Father glorified, that you bring forth much fruit. From whence I Argue:

If every branch in Christ must bring forth fruit, and the fruit be to abide in his words, that God may be glorified; then infants that cannot speak nor understand, cannot bring forth such fruit:

Therefore they are not branches in him, nor members of him: or if they be, then they must be cut off and cast into the fire, because they bear no fruit: which is absurd.

Argument II.

My second Argument is from Act. 8.1.4. where we read, that the Church at Jerusalem were all scattered abroad except the Apostles; and they that were scattered abroad went everywhere preaching the word: Whence I argue thus:

If all the Church were scattered abroad except the Apostles, and those that were scattered did go up and down preaching the Word, then there were no infants that could not speak nor understand, in [Page] the Church at Jerusalem: for as for the Apostles, they were no infants; and as for thos;e scattered, they were no infants, for they went every where preaching the word; which infants that cannot speak nor understand, cannot possibly do.

Therefore no such infants in the Church at Jerusalem.

Obj. But questionless there were women scattered as well as men; and then it must follow they preached also: and then we have women preachers.

I answer Although the Ministers in out days would have neither women nor men a preach but themselves, yet the Scripture telleth, 1 Cor. 11.4, 5. that in those days women did use to pray and prophesie, and they did it with their heads covered: and Philip had four daughters virgins, and they did prophesie, Act. 21.9. and the Lord saith he will pour out his spirit upon all flesh upon his servants and handmaids, and they shall prophesie, Act. 2.17, 18. and they that do prophesie do speak to men to edification, exhortation, and comfort, 1 Cor. 14.3. therefore women may preach or declare the mind of God to others, to edification, exhortation, and comfort, if they be indued with gifts and abilities, provided they do not usurp authority over the men, 1 Tim. 2.12. And thus is the objection answered.

Argument III.

My third Argument is from 1 Cor. 1. where Paul saith, in the second verse, he wrote to them at Corinth, which were Saints by calling, with all that in every place call upon the name of the Lord Jesus, &c. and in ver. 10. he exhorts and beseecheth them to speak all one thing; ver. 12. he saith, that Every one of them did speak; and one said I am of Paul, and another, I am of Apollo, and I am of Cephas, and I am of Christ.

But infants that cannot speak nor understand, cannot call upon the name of the Lord Jesus, as ver. 2. nor speak all one thing, as ver. 10. (for they cannot [Page] speak at all) neither can they say for their parts who they are of, whether of Paul, Apollo, or Cephas, or Christ:

Therefore no infants that could not speak nor understand, were members of the Church of Corinth: its evident, for every one that was a member there, could speak, and say they were of one of these.

Argument IV.

My fourth Argument is from 1 Cor. 6.4. If then ye have judgements of things pertaining to this life; set them to judge that are least esteemed in the Church.

That he meant them that are least esteemed for wisdom and judgement, is plain in the 5. verse.

But infants of eight or ten days or weeks of age, cannot either judge or speak in such cases.

Therefore I conclude there were none such members of the Church at Corinth.

Argument V.

My fifth Argument is from 1 Cor. 10.16, 17. compared with ch. 11.28, 29. which words are these: The cup of blessing which we bless, is it not the communion of the blood of Christ? and the bread that we break, is it not the communion of the body of Christ? for we being many, are one bread and one body: for we are all partakers of that one, bread: and Whosoever doth eat of this bread and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, and eateth and drinketh damnation to himself, not discerning the Lords body &c.

But infants that can neither speak nor understand, cannot discern the Lords body from the world (as it is sanctified and separated from it by faith and obedience) neither can they discern his body broken [Page] nor his blood blood shed for them, which is so lively represented and holden forth in this bread and cup to every discerning believer till he come, ver. 26.

Therefore such infants are no visible Church-members: or if Mr. Baxter or any will yet have it so, then we must needs conclude with the Scripture, 1 Cor. 11.29. that they eat and drink damnation to themselves, not discerning the Lords body: which would be absurd.

If any object and say, that Infants must not nor do not eat of that bread, and drink of that cup, till they be of riper age;

Answ. They discover abundance of ignorance, like those 1 Tim. 7. which desired to be teachers of the Law, and yet knew not what they said, nor whereof they affirmed: for if they be Churchmembers, as Mr. Baxter and Mr. Cook say, then they are to partake both of the bread and the cup: for the Apostle saith, 1 Cor. 10.16, 17. that both the cup and the bread are the Communion of the body; and also that the members of the body being many, are all partakers of that one bread, &c. Therefore, either little infants that can neither speak nor understand are no members; or else if they be, they eat and drink damnation to themselves, not discerning the Lords body, as aforesaid: let Mr. Baxter, Mr. Cook, or any man alse, avoid this absurdity if they can.

Argument VI.

My fixth Argument is from 1 Cor. 10.17. compared with 1 Cor. 11.28. in these words: for we being many, are one bread and one body; for we are all partakers of that one bread: but let a man examine himself, and so let him eat of that bread, &c. whence I argue thus:

If all that are members of the body, do partake of that bread, and they that do partake of it, must examine themselves, and so eat; then little infants that can neither speak nor understand, are no members [Page] visible of Christs body the Church: for they can neither examine themselves, nor none else for them, because they cannot speak nor make answer.

But all that are members of the body, do partake of that one bread, 1 Cor. 10.17. and all that do partake of it, must examine themselves, and so eat of that bread, &c.

Therefore no such infants are visible members of Christs body, which is the Church.

Object. If any shall object that we may as well exclude women as children: for the Text saith, Let a man examine himself, &c.

I Answer; first, it discovers but a wicked cavilling spirit: for conscience telleth them, that both men and women did partake of it, because its the communion of the body, as I have proved: and that women are members of the body of Christ, which is the Church, Eph. 1.22, 23. I think none fearing God dare deny; but lest any should, I shall prove it, Gal. 3.27. for as many of you as have been baptized into Christ, have put on Christ: There is neither Jew nor Gentile, bond nor free, male nor female; but ye are all one in Christ &c. and we read, when they believed Philips preaching, they were baptized, both men and women, Act. 8.12. Again, that women are members of the body, is evident: for Paul writing to the Church of Corinth, 1 Cor. 11.4, 5. Saith, Every man that prayeth or prophesieth with his head covered dishonoureth his head; but every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head: and ver. 11. he saith, the man is not without the woman, nor the woman without the man in the Lord. And Act. 9.36. There was at Joppa a certain Disciple whose name was Dorcas, a woman full of good works. By which we see, women were Disciples. And Rom. 16.1. Paul writes of Phebe our sister a servant of the Church: likewise Priscilla the wife of Aquila: and 2 Joh. 13. Now whether it be proved by all this, that women are members of the Church, which is the body of Christ, I leave it to the godly wise to judge: and if members of the body, then all partakers of that one bread, 1 Cor. 10.17.

Now as concerning the word man in the Text, it is no more then [Page] that in Gen. 5.1, 2. where it is said, that God created man in his own image, male and female created he them, and called their name Adam, &c. by which it appeareth, that the word man doth include both man and woman: and so in this place, Let a man examine himself, &c. as scholars do also confess it in the Greek to be Anthropos, and in the Latin homo, which is a common name for all men, or both sexes.

Argument VII.

My seventh Argument is from 1 Cor. 12.25, 26. where we read that there should be no schism in the body, but that the members should have the same care one of another,

But infants that can neither speak nor understand, can cannot have the same care that Church members ought to have over one another; for they have no care at all.

Therefore no visible members of the Church, which is the body of Christ. If they be, then they are to be dealt with, and reproved for not having that Christian care as aforesaid,

Argument VIII.

My eighth Argument from Eph. 2.23. where Paul speaking to the Church of Ephesus, saith that they All had their conversation in times past according to the course of the world, in the lusts of the flesh, fulfilling the desires of the flesh and the minde, &c. But little infants that can neither speak nor understand, being a month or a yeer old, could not have their conversation in times past after such a manner, for they know not what belongs to the lust of the flesh, nor the desires of the minde, till they come to speak [Page] and understand the practises of others: all that can be laid to their charge before, is but original sin.

But the Church Ephesus had all their conversation, thus in times past.

Therefore no little infants were Church-members amongst them.

Argument IX.

My ninth Argument is from 1 Thess. 5.2, 4, 5. where the Apostle saith, ver. 2. that they All knew perfectly, that the day of the Lord so cometh as a thief in the night. That he speaks of all is evident, ver. 4, 5. in these words: But ye brethren are not in darkness, that that day should overtake you as a thief: ye are all the children of the light, and of the day, &c.

But little children that cannot speak nor understand, are no such children of the Light, as to know perfectly, or in part, of the coming of the day of the Lord; for they know nothing at all of it.

Therefore no such infants were members of the Church at Thessalonica.

Argument X.

My tenth Argument is from 1 Thess. 2.11. where we read thus you know how we exhorted and comforted, and charged every one of you, as a father doth his children, that ye would walk worthy of God, who hath called you to his kingdom and glory, &c. whence I argue thus:

If Paul did exhort and charge every one of the Church to do these things, then indeed it must needs follow there was no infants, that could neither speak nor understand [Page] amongst them; for they are not capable of exhortation, nor comfort, nor any charge a man can give them.

But Paul did exhort, comfort, and Charge every one of the Church, ver. 11.

Therefore no such Infant amongst them.

Argument XI.

My eleventh Argument is from Heb. 6.11, 12. where we read thus. And we desire that every one of you do shew the same diligence to the full assurance of hope to the end, that you be not slothful, but followers of them who through faith and patience inherit the promises.

But little Children, of 8 or 10 days or weeks of age, can shew no such diligence to the full assurance of hope to the end; neither can they shew such diligence in following of them who through faith and patience did inherit promises; for they have no undetstanding in earthly things, how then can they understand heavenly? John 3.12.

Therefore no such babes were Church-members in the Church of the Hebrews.

Obj. If any one shall object and say, The exhortation was not to [all] and therefore not to Children;

I answer, The text Heb. 6.11. saith, We desire that [every] one of you may shew the same diligence, &c.

Argument XII.

My twelfth and last Argument is from Philip. 4.21, 22. where we read thus: Salute every Saint in Christ Jesus: and, the brethren that are with me salute you: all the Saints salute you, cheifly them of Caesars house. From whence I argue, thus.

If all the Saints at Rome, whence this Epistle came, [Page] did send salutations to the Saints at Philippi, then there was no little Children amongst them, that could neither speak nor understand: for they that can send nothing, can speak no salutations, all rational men will grant. But all the Saints with Paul did send salutations to the Saints at Philippi.

Therefore.

Secondly, I argue thus.

If Paul himself with all the Saints at Rome, did send salutations to every Saint in Christ Jesus that was at Pilippi, then every Saint in Christ Jesus was capable of receiving salutations, the which babes of 8 weeks or months old are not.

But Paul did send salutations to all the Saints at Philippi, and so did all that were with him at Rome. By all which it appeareth plainly, that all the Saints at Rome were capable of sending salutations, and every Saint at Philippi was capable of receiving salutations from them: but little Children that can neither speak nor understand, are capable of neither.

Therefore its evident that there were none such neither at Rome nor Philippi Church-members.

Obj. If any shall object and say, that children are not concerned in these salutations;

I answer: Then they are not visible Saints in Christ Jesus nor visible members of his body the Church, as Mr. Baxter saith they are: for the text saith plainly, Phil. 4.21. Salute [every] Saint in Christ Jesus, &c.

There yet remaineth many probable Arguments, by which it might be made manifest to every impartiall Reader, that Infants which can neither speak nor understand, cannot be visible Church-members upon the earth: but there would (I know) be many seeming answers made to them; which would take much with those that have their faith set in other mens wisdoms, and not in the power and [Page] wisedom of the word of God, as we read, 2 Cor. 2.4, 5. Therefore I shall omit them, because these are undeniable, having not only the word [Church] in generall in them, but also such words as speak to [every] Saint in Christ and member in particular, as the word [all] the Saints, [every] Saint in Christ, and [every] one of you, and [every] branch in me, &c.

But for example, I shall give you one probable Argument from Mat. 18.15, 16, 17. in these words.

If thy Brother sin against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy Brother: if not, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established: and if he shall neglect to hear them, tell it to the Church: and if he neglect to hear the Church, let him be to thee an Heathen man and a Publican.

From all which I argue thus:

First, If it be the duty of Church-members to watch over one another, and proceed in order according to this rule, then they must be such as understand this rule.

But little [babes] of 8 daies, weeks, or months old, cannot understand this rule:

Therefore they cannot be visible Church-members.

Secondly, If it be the duty of [Church-members] to tell one another of their fault, then they must be such as can both speak and judge what a fault is, or else how can they tell one another of their faults.

But little Babes can neither speak nor judge in such cases.

Therefore they cannot be [Church-members.]

Thirdly, If the faults of particular [members] in such cases may and must be brought before the whole Church, for them to hear and judge; then the whole Church ought to be such as can judge and likewise declare their minds.

But little Infants are not such;

Therefore no visible [Church-members.]

But it may be the objection against all this will be, That this rule doth not reach or concern all Church-members, because the word all, or every one, or whole Church, is not found in the text. But I shall leave it to the judgement of the wise, that fear God, and are worshipers of him in spirit and truth.

[Page]Many more such Arguments as this might be brought, of which the time would fail to relate, therefore I shall omit them, and proceed to prove in opposition to Mr. Baxters and Mr. Cooks other Arguments, that little Children, that cannot speak words, nor understand the Gospell if they hear it, are not nor cannot be Christs Disciples.

Arguments I.

My first Argument is from Mat 28.19. in these words: Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit. The plain English of which, Mr. Baxter himself confesseth to be, Go make Disciciples, baptizing them, &c. From whence I argue thus.

If those Disciples which Christ commanded the Apostles to baptize, must be first made so, then they were not so born: if they had, they should not have need to be made so. Again, the word saith, Teach all Nations, or make Disciples, saith Mr: Baxter. Whence I argue thus: If make Disciples all Nations, and teach all Nations be all one, as Mr. Baxter affirms; then its clear that Disciples are made by preaching the word.

But Infants that cannot speak words, nor understand earthly things if we tell them, can much less understand the things of the Kingdom of Heaven, declared by the preaching of the Gospell.

Therefore

Here Mr. Baxter and I must have some discourse before we part a for he telleth us of divers waies to make Disciples, besides teaching of them; which in plain terms is to say, There is divers waies to make Scholars, besides or without teaching of them: which to me is a Paradox.

Again, Mr. Baxter being very willing to prove Infants Disciples, saith, page 22. line 1, 2, 3. that its enough to make them Disciples,[Page]that they are devoted to learning if they live; and that they are consecrated to Christ as their Master, who can teach them hereafter: So that he would prove them Disciples or Scholars first, and have them taught afterwards: strange doctrine, and unheard-of Divinity! the which lest any should object against, he stoutly backs with a learned Argument, as he would have it, thus.

Is it not a common thing to call the whole Nation of Turks, Mahometans, old and young? why then may we not call our selves and our Children Disciples of Christ?

And then he tells us another story of a man that hired a Philosopher to teach him and all his Children, and were they not all then Disciples of that Philosopher?

Answ. But is this Mr. Baxters plain Scripture-proof that he telleth us of in the title of his book? I do much admire that a man prosessing so much seriousness in his matters, and soundness in his judgement, tenderness of conscience, and zeal for truth as Mr. Baxter doth (in his first chap. page 2) should so turn aside his ears from the truth of the word of God, unto such fables as these, as if he were resolved to make the Apostles words true upon himself, 2 Tim. 4.3.4. which are these: The time will come, when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears: and they shall turn aside their ears from the truth, and be turned unto fables, &c.

But let me a little speak to Mr. Baxter in his own language, lest he be wise in his own conceit, and think I cannot answer such learned Questions.

Suppose I should grant that little Children, as soon as they go to Schoole and begin to learn their letters, are Scholars; doth it therefore follow that they are then fit to learn the things of God, and be immediately (nay long before that) the Disciples of Christ? I think not; for the Lord Christ saith, John 2.12. If I have told you earthly things, and you beleive them not; how shall you beleive if I tell you Heavenly? But such Children that go newly to Schoole to learn their letters, you may tell them of many earthly things, that they cannot understand nor beleive at all.

Againe, What if we grant Mr. Baxter that little Children are Scholars the first day they are sent to Schoole, and having learned [Page] but the first letters? This would make nothing for his purpose: for do we ever know any man so idle, and foolish, and void of understanding, as to send his Child to Schoole to learn its letters, befor it could speak or understand? would not Mr. Baxter himself say such a man were void of reason? but Mr. Baxter doth affirn such to be Disciples of Christ, and would have them sent to Chrits Schoole: but if this be equity or godly wisdome, let the godly wife consider and judge.

But Mr. Baxter would teach men by parallels (and lay aside the word of God, he might have made the comparison thus: As little children, the first day they go to Schoole to learn their letters, are commonly called the Scholars and Disciples of Men; even so those little Children, or babes in Christ, 1 John 5.21. the first day they go to Christs Schools to learn the first principles of the Doctrine of Christ, Heb. 6. may be also called the Scholars or Disciples of Christ.

Again, as men commonly call all the Turks old and young that are born of the flesh into [Mahomets] Kingdome, which is of this [world] [Mahometans] [even so] we call all converts old and young, which are born again of the Spirit into the Kingdome of [Christ] which is not of this [world] (Christians.) By old and young converts, I do not mean beleivers born of the Spirit, and their Children, as they are born of the flesh: but I mean such as are spoken of 1 John 2.13, 13. in these words: I write to you little Children, because your sins are forgiven you for his names sake; I write [...] [...]hes, because you have known him that is from the beginning I wr [...]e to you young men, because you have overcome th [...] [...]ked [...]. And chap. 5.21. Little Children keep your selves from Idols. Amen. By all which we see that the least Children that were in the Church that John wrote unto, were such as had known the Father, chap 2.13. and such as could understand exhortations to keep themselves from Idols.

Now as for Mr. Baxter's man that hired the Philosopher to teach his children, he neither telleth us what man it was nor how old his children were, nor what the Philosophers name was: and therefore I shall pass that over, as a cunning devised fable, not worth the answering; and proceed to the next, which is,

That mothers can teach their children partly by action and [Page]gesture, and partly by voice, to take off from vices, and infom in vertue. And methinks (saith he) ye should not make an Infant less teachable then some brutes. But (saith he) nurses witell you more in this, then I can.

O excellent Divinity, and plain Scripture proof! from where we learn these two things:

First, that if it be a piece of good Divinity to prove that litle children that can neither speak nor understand, are the Disciples of Christ, then Nurses are better Divines then Mr. Baxter: for (saith he) they can tell you more is this then I can, pag. 23.

Secondly, he saith, What will you make an Infant les teachable then some bruits? from whence Mr. Baxter seems to imply, that some bruits are capable of being Christs Disciples; or else why should he say, Will you have infants less teachable then some bruits? As if he should say, Some brutes are teachable enough to be made his disciples: and, what will you deny infants to be his disciples? methinks (saith he) we should not make an infantiess decible then some brutes.

I remember he crieth out against Mr. Tombs, in pag. 19. for arguing ridiculously, when he proveth plainly out of Psal. 119.89, 90. that the heavens and earth are Gods servans, in his answer to his proving infants, Lev. 25.41, 41. and if servints, then disciples, saith Mr. Baxter. In answer to which, Mr. Tombs saith, The heavens and the earth are his servants, are they therefore his disciples? to which Mr. B. for want of a better answer saith, O what cause have we all to look to the tenderness of our Consciences in time, before engagement in a sinful cause hath ben [...]med and made the word of God to be of none effect tous! But I leave it to the impartial Reader to judge whether the same sayings may not more fitly be applyed to Mr. Baxter in this place? I hope Mr. Baxter is not so void of judgement, as to think brutes teachable enough to be made Christs disciples: but I am sure his words imply no less.

Indeed I remember Mr. Baxter doth say in the beginning of his book, that he will not meddle with such Arguments as other men have wrote of before, but new ones that never yet were handled: and I must confess these are such new ones as I never heard; but how much to the purpose, I leave it to the Reader wisely to consider, and then judge.

[Page]Again, he hath another Argument from Act. 15.10. the which Mr. Baxter saith, doth prove Infants disciples, to all that will not grosly overlook the Text, and pervent it.

Ans. An heavy charge against us, I confess, to be perverters of the Scripture: but how true it will prove, you shall see by and by. The whole substance of Mr. Baxters Argument, in the 15, and 16 pag. of his book, is this, from Act. 15.10. Why put ye yokes upon the neeks of the disciples? &c.

But that yoke was, to be circumcised according to the Law of Moses; and according to the Law of Moses, children as well as parents were circumcised; therefore children as well as parents are disciples.

But I wonder what Mr. Baxter would do with this Argument, if we should give it him, and answer nothing to it: I confess, amongst ignorant and sottish people, that do pin their faith upon Mr. B. words, it may be taking: out amongst those that are of noble spirits to search the Scriptures before they believe, as the noble Bereans, Act. 17.11, 12. it can have no influence, nor take no impression, because its but half an Argument, and so he hath done his work that he hath taken in hand but to halves.

If we grant him all he says that it is but half an Argument is evident, thus: The yoke that they would have put upon the neck of the disciples, was to be circumcised according to the Law of Moses: but according to the Law of Moses, none were circumcised but menchildren, therefore none else are disciples, and therefore none but menchildren are to be baptized, by his own grant. And so he hath done but half his work as I told you.

Secondly, if Mr. Baxter please; I will lead him step by step into the right understanding of this Scripture, by Gods assistance, thus: What was the yoke? Answ. To be circumcised according to the Law of Moses: and who was it laid upon then under the Law? Answ. Upon the Jews and their children. And who would they have laid it upon? Act. 15.10. Answ. Upon the disciples; as is plain in these words, Why put ye a yeke upon the neck of the diseiples? &c.

Who are disciples?

Here sticks the question still, and it remains still for Mr. Baxter or Mr. Cook to prove infants disciples, and then we grant they are those [Page] upon whom the false teachers would have put the yoke of Circumcision: but the disciples of Christ are such as could deny themselves, and take up his cross and follow him, Luke 14. but little infants that can neither speak nor understand, cannot so do: therefore no disciples of Christ.

Lastly, I shall cleer it by the words of the Text, that the Apostle speaks of no children there, thus: Act. 15.7. we read, that when there had been much disputing Peter rose up and said unto them, Men and brethren, you know that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the Gospel, and believe: and ver. 8. God that knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did to us: ver. 9 and put no difference between them and us, purifying their hearts by believing. Now therefore, saith the Apostle, ver. 10. why tempt ye God, to put a yoke upon the neck of the disciples? &c. But now who were these disciples? Answ. v. 7. those that heard the word of the Gospel by the mouth of Peter, and believed; to whom God also gave the Holy Ghost, and purified their hearts by faith, as is plain, ver. 89. but little infants that can neither speak nor understand, could not hear the word of God, and believe by Peters preaching: therefore they are not at all concerned in this place.

Another Argument that Mr.B. hath, to prove infants disciples, is in pag. 18, 19. thus: If infants are capable of being Gods servants, then they are capable of being Christs disciples. And he proves them servants, from Levit. 25.41, 42, where the Lord commandeth the children of Israel in the yeer of Jubilee to set free all their brethren with their little ones; for they are my servants: whence he concludes his Argument thus: If God calls them servants, why may not we call them disciples?

To which I answer, Methinks its very strange he should take upon him to prove children disciples, and when he cannot find such a word in all the Scriptures, then he would turn us off with the word Servant, and presume to call it Disciples; and then say, If God call them one thing, why may not we call them another? It seems Mr. Baxter will take leave in this thing, to walk contrary to God; and therefore I dare not trust him in another. But I will shew him, not onely in things, but also in persons, that we must not call them [Page] Disciples of Christ, which God calleth Servants: for in Jer. 25.9. chap. 27.6. chap. 43.10. in all these places God calleth Nebuehadrezer his Servant, the King of Babylon, an Enemy to the house of Israel, whom the Lord made use of to destroy it, and make it an astonishment and an hissing: but yet I hope Mr. Baxter will not take leave to call him Christs Disciple: if he doth, I think his folly will be manifest to all men, as it is now to me.

Another such Argument he hath, page 21. where he reasons thus: If Infants be capable of being Christs subjects, then they are capable of being his Disciples.

A learned Argument, and I will endeavour that all men may see the depth of it, thus: All the Children in this Nation are capable of being Subjects of this Common-wealth; therefore they are capable of being University-Scholars: This is the same with Mr. Baxters Argument: but what truth is in either, I leave to the wise to judge. That Infants are capable of being subjects here or in any Kingdome upon earth, Mr. Baxter affirms, page 21. and therefore I need not prove it.

Thus having answered I proceed to his third Argument, page 22. which is this: If Christ would have some Children received as Disciples, then they are Disciples: but Christ would have some Children received as Disciples; Therefore. All the question (saith he) is of the Antecedent (namely) whether Christ would have some Infants received as Disciples or no: the which he seems to prove, by these Scriptures, in his 22 page Luke 2.47, 48. compared with Matth. 19.5. and Mar. 9.41. the which Scriptures I shall set downe at large to the view of all, that they may see and consider whether they prove such things as he brings them for, or not.

The Scriptures speak thus: Luke 2.47, 48. And all that heard him were astonished at his understanding, and answers: when they saw him they were amazed; and his Mother said unto him, Son, why hast thou so dealt with us? behold, thy Father and I have sought thee sorrowing. Mat. 19.5. And said, For this cause shall a man leave his Father and Mother, and cleave to his Wife; and they twain shall be one flesh. Mar. 9.41. For whosoever shall give you a cup of water to drinke in my name, because ye belong to me, verily I say unto you, he shall not lose his reward.

[Page]Now what the two first Scriptures are to the purpose, I leave to all that can read and understand Eaglish to judge. But it may be he will say the Printer hath done him wrong. I answer, Then I have done him none, as all may see, that read the place, and consider the quotations page 22. and I looked also in his Errata, but there is nothing spoken of it: and truly I dare be no interpreter of his meaning, without his words: therefore it remaineth that I onely speak to that. Mar. 9.41. and Luke 9.47. Which I find after were quoted in that page, thus: And Jesus pereeiving the thoughts of their hearts, took a Child and set him by him, and said, Whosoever shall receive this Child in my name, and whosoever shall give a cup of water to you to drinke in my name, shall not lose their reward.

To which I answer, First, Let the Reader take notice that the word Disciple is not to be found in the Text, therefore it cannot prove Infants Disciples: for if we prove the resurrection and the eternall judgement, we must bring a Scripture that speask of the word resurrection and eternall judgement: and so did Christ to the Saddnees; he saith, That the dead shall rise, is evident, and his sayings we take for as good Scripture as any is in the Bible, although Mr. Baxter saith we would not, in his tenth position; to the answer of which I refer you.

Secondly, To that in Mark 9.41. its evident he speaks to the twelve, saying, Whosoever shall give you a cup of water, &c. And that he spake of actuall believers, is evident, ver. 42. in these words: And whosoever shall offend one of these little ones that beleive in me, &c. Now that little Infants, that can neither speak nor understand, are beleivers in Christ, I utterly deny (and let Mr. Baxter or any man prove it by Scripture if they can.) for Faith commeth by hearing, Rom. 10.17. therefore he speaks of such little ones as John writes to, 1 John 2.12. which had known the Father.

Thirdly, To that in Luke 9.48. Whosoever receiveth this Child in my name, receiveth me, &c. I answer, The Lord Christ himself answereth, or rather cleareth this to purpose, as you may read Mat. 18.1, 2, 3, 4, 5, 6. at large. Now that Matthew and Luke do speak of one and the same thing, is clear, by comparing Luke 9.46. which words are these: Then there arose a [Page]reasoning among themselves, which of them should be the greatest: with Mat: 18.1. which words are these: At the same time came the Disciples unto Jesus, saying, Who is the greatest in the Kingdome of Heaven? by this we see it is all one thing. Now to the following words of Christ, which are these: And Jesus called a little Child unto him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted and become as little children, you shall not enter into the kingdome of heaven. Whosoever therefore shall humble himself as this little Child, the same is the greatest in the Kingdom of heaven.

Observe, He doth not say that the little Child was or should be greatest in the Kingdome of heaven; but whosoever of his Disciples did humble themselves as this little Child, the same is greatest, &c.. And then saith he, vers. 5. Whoso shall receive one such little Child in my name, receiveth me.

Thus it is plain and clear (as the mouth of the Lord himself hath spoken it) what children he would have received as Disciples in his name: not little children of a few dayes old, that can neither speak nor understand; but such as humble themselves, and are converted from their sins, and become as little children.

But some will say, How do you mean they should become as little children?

Answ. I mean as Christ in this place, that they should be humbled and converted; and as Paul meaneth, 1 Cor. 14.20. that they should become Children in malice, but in understanding be ye men: and as Peter meaneth 1 Pet. 2.1. that men should Lay aside all malice, and all guile, and hypocrisies, and envies and all evil speakings and as new-borne Babes desire the sincere milk of the word that they may grow thereby: and whosoever shall receive one such little one as a Disciple, in the name of Christ, receiveth me saith Christ: bur whoso shall offend one of these little ones that believe in him it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the Sea (Mat. 18.5.6.)

Again if we shall understand that little Children are believers in this place, then it followeth, that whosoever is a believer, and chastiseth his son betimes, as Solomon adviseth, It were better for him to have a milstone hanged about his neck, and to be drowned in the [Page] depth of the Sea: for certain we are, that whosoever correcteth his Child, will offend him. And thus you see the absurdity which will follow.

Thus having answered all his Arguments, or rather Cavils, that have any weight in them, or colour upon them; I leave it to the wise to judge, and proceed to prove, that little children, that can neither speak nor understand, are not nor cannot be Christs Disciples. And having proved already, both by Scripture and reason, that Disciples of Christ are such as are capable of the teachings of Christ, I go to my second Argument.

Argument II.

My second Argument is from John 8.31, 32. in these words: Then said Jesus to those Jewes which believed on him, If you continue in my word, then are ye my Disciples indeed, and ye shall know the truth; and that shall make you free.

But little Children, that can neither speak nor understand, cannot abide in the words of Christ, (for they know not what they are) neither can they be made free by knowing the truth; for they know nothing at all of it.

Therefore such little Children are not Christs Disciples indeed.

Argument III.

My third Argument is from John 15.8. in these words. Herein is my Father glorified, that ye bear much fruit: So shall ye be my Disciples: whence I argue thus.

If the Disciples of Christ be such as must bring forth much fruit to the glory of God, and so be his Disciples; then little Infants that cannot bring forth much fruit, are not his Disciples.

But the Disciples are such:

Therefore:

[Page]

Argument IIII.

My fourth Argument is from John 13.34, 35. in these words: A new Commandment I give unto you, that you love one another, as I have loved you, that ye also love one another. By this shall all men know that ye are my Disciples, &c. from whence I argue thus:

If this be the mark that Christ hath given to all men to know his Disciples by, (namely) if they love one another as he hath loved them, then no man can know little Infants, that can neither speak nor understand, to be the Disciples of Christ, because they cannot so love one another as Christ hath loved them, neither do they know it is their duty.

But by this shall all men know Christs Disciples:

Therefore little Babes cannot be known to be his Disciples.

Argument V.

My fifth Argument is from Luke 26. (compared with Mark 13.37.) Watch and pray alwaies, that ye may be accounted worthy to escape all these things, and to stand before the Son of man: And what I say unto you, I say unto all, Watch.

But little Children, that can neither speak nor understand, cannot watch and pray, as Christ commanded all his Disciples; neither doth God require it of them:

Therefore none of Christs Disciples.

Argument VI.

My sixth Argument is from Mat. 13.10, 11. in these words: [Page] And the Disciples came and said unto him, Why speakest thou unto them in Parables? He answered and said unto them, Because it is given to you to know the mysteries of the Kingdome; but to others it is not given: From whence I argue thus:

If the Disciples of Christ be such as it is given unto to know the mysteries of the Kingdome of heaven; then little children that do not know the mysteries of the Kingdom, are not his Disciples.

But it is given to the Disciples of Christ to know the mysteries of the Kingdome, and that's their priviledge:

Therefore little Children that do not know them, are not his Disciples.

Thus far I have gone to prove, that infants that can neither speak nor understand, [are not] Christs Disciples; and now it followeth that they [cannot be] his Disciples; the which I prove by my seventh Argument.

Argument VII.

My seventh Argument (by which I prove that Infants cannot be Christs disciples) is from the same Text, Matth. 13.11. To you it is given to understand the mysteries of the kingdom, but to others it is not given. From whence I argue thus:

If it be given to none but the disciples of Christ to know the mysteries of his kingdom; then children (to whom it is not given) cannot at that present be Christs disciples.

But it is given to none but the disciples of Christ to know the mysteries of the kingdom, (for to others it is not given, vers. 11.)

Therefore children (to whom it is not given) cannot be Christs disciples.

But I remember Mr. Baxter said, If God call children Servants, why may not we call them disciples? Now it may be he will object (here) and say, If Christ say that little children are of [Page]the kingdom of heaven, Why may not we say they understand the mysteries of the kingdom? I answer, The cause is plain: all children that are free-born subjects in a kingdom, are of that kingdom, and belong to that kingdom, and may enjoy all the priviledges in that kingdom, so far as little children need to enjoy: but yet none of them know the mysteries of the Government and Order of that kingdom, nor the Rights and Customs of it, till they come to understanding to learn them; and when they learn, then they are scholars or disciples; and to them that learn it is given to know &c.

So also I believe that little children, according to the Scriptures, do belong to the kingdom of heaven, and partake of the priviledges of divine protection and likewise of the redemption that is in Christ Jesus although they know nor believe nothing of it, till they be of yeers and discretion to be disciples of Christ, and begin to learn of him; and then, To them it is given to know the mysteries of the kingdom, as aforesaid.

Argument VIII.

My eighth Argument is from Luke 14.27. in these words: And whosoever doth not bear his cross and come after me, cannot be my disciple. Whence I reason thus:

If none can be the disciples of Christ, but those that bear the cross of Christ, and so come after him; then little children, that know not what the cross of Christ is, nor yet what belongs to following of him as dear children in love, cannot be his disciples.

But none can be his disciples, but such as do bear his cross and follow him:

Therefore little babes cannot be Christs disciples.

Argument IX.

My ninth Argument is from Luke 14.33. in these words: So likewise whosoever he be of you that forsaketh not all that he [Page]hath, cannot be my disciple. From whence I reason thus:

If none can be Christs disciples, but such as considering before what it will cost, are willing to forsake all that they have, yea and their own lives also for his sake; then little children, that can neither consider what it will cost, nor yet resolve in themselves what to do, cannot possibly be Christs disciples.

But none can be Christs disciples, without they have the use of their Will, Reason, and Affections, so far as to consider before what it will cost, and to resolve after, whatsoever it cost, to forsake all, and their own lives also, as is proved by all these Scriptures, Luk. 14.26, 27, 28, 29, 30, 31, 32, 33. compared with Matth. 10.37, 38. and Mark 8.34. Matth. 16.24, 25.

Therefore, they which say little children, that can do none of these things, are Christs disciples, it is much to be feared that they never yet learned to know what a disciple of Christ is, and are none themselves.

Thus having shewed the deceit of Mr. Cooks and Mr. Baxters Arguments in general, by which they would prove that Infants are Church-members and Christs disciples, and so fit subjects for Baptism; I leave it to the view of all, both friend and foe; and proceed to answer Mr. Baxters eight Arguments, by which he saith he proveth the Anabaptists way of Baptizing sinful.

His first Argument is this:

If there be no word of precept or example for baptizing the childe of any one Christian at yeers of discretion; then to delay their baptism till yeers of discretion, and then to baptize them, is not the Scripture-way.

But there is no one word of precept or example, in all the Scripture, for the baptizing of the childs of any one Christian at yeers of diseretion:

[Page] Therefore, to defer it till then, and then to baptize them, is not the Scripture-way.

Answ. 1. I would gladly know whether. Mr. Baxter do or dare judge Mary the mother of Jesus to be no Christian, who said, Luk. 1.46, 47. My soul doth magnifie the Lord, and my spirit hath rejoyced in God my Saviour, &c. if he will deny her to be a Christian, who rejoyced in God her Saviour, then I will be bold to say he doth not know what a Christian is, yea and that he is none himself.

Again, if he confess her to be a Christian, then his Argument is worth nothing: for her childe. viz. her Son Jesus, was baptized at yeers of discretion, when he was thirty yeers of age, Luk. 3.21, 22, 23. And thus I have given him an example. And our way of baptizing of people at yeers of discretion, is a Scripture-way, and therefore not sinful.

And now I shall retort his Argument upon himself, that all men may see his folly; thus:

If there be no word of precept nor example in all the Scripture, for baptizing the childe of any Christian before they come to yeers of discretion; then [so] to baptize them, is not the Scripture-way.

But there is no word of precept nor example in all the Scripture for baptizing the childe of any one Christian before yeers of discretion.

Therefore, to baptize them before yeers of discretion, is not the Scripture-way, and therefore sinful.

And thus is Mr. Baxter wounded with the edge of his own sword, and his folly manifest.

Now to the second Argument which is this:

That practice which is utterly inconsistent with the obeying of Christs rule for baptism, is a sinful practice.

But the baptizing of children of Christians at yeers of discretion, is utterly inconsistent with obedience to the rule for baptism:

Therefore, such baptizing is a sinful practice.

Answ. This is the same with the first Argument; therefore the same answer may serve. But yet to make Mr. Baxter's folly manifest, I shall give him his Argument again, thus:

That practice which is utterly inconsistent with the obeying of [Page] Christs rule for Baptism, is a sinful practice.

But the baptizing of children of Christians, or others, before they come to yeers of discretion, is utterly inconsistent with the obedience to Christs rule:

Therefore, it is a sinful practice.

2. Whereas Mr. Baxter would make us offenders for doing of nothing, that is to say, for not baptizing children in their non-age;

I answer: He can never make it a sin, till he shew us what command we have broke in not baptizing them: for, all sin is the transgression of some law: therefore saith the Apostle, where there is no law, there is no transgression. But there is no law nor commandment in all the Scripture to baptize little babes that cannot speak before they come to yeers of discretion: Therefore, no sin to let it alone.

3. There is both precept and example for baptizing men and women at yeers of discretion, viz. when they believe, Mar. 16.16. He that believeth and is baptized, shall be saved: and Acts 8.12. When they believed Philips preaching, they were baptized, both men and women. And Acts 10.48. Peter commanded them to be baptized in the name of the Lord Jesus, &c. And now seeing there is both precept and example for it, therefore it is no sin to baptize men and women at yeers of discretion.

4. That Mr. Baxters, Mr. Halls, and Mr. Cooks way of baptizing is sinful, is evident,

First, because they baptize little babes before they come to yeers of discretion, for which they have neither precept nor example, therefore utterly inconsistent with Christs rule for baptism, and a sinful practice, as Mr. Baxter himself hath granted in these former Arguments: and thus out of his own mouth he is judged and condemned for a sinner.

Secondly, that this their way of baptizing infants before they come to yeers of discretion, is sinful, I further prove,

Because they, by their tradition of Rantizing or Sprinkling babes before they understand and believe the Gospel, do make the command of Christ (which is, To baptize men and women when they believe and understand) of none effect; and so, in vain they worship God: and they which take his name in vain, he will not hold them guiltless. See Mar. 7.7, 8, 9. Matth. 15.8, 9. and thus they binde two sins together, and in the one they shall not go unpunished.

[Page]Now to his Third Argument, which is drawn from that which he hath spoken already, as he himself confesses: which he layeth down thus:

That practise which goeth upon meer uncertainty, and hath no Scripture-Rule to guide it, is not according to the will of Christ.

But the practise of baptizing of children of Christians at age, goes upon meer uncertainties and hath no Scripture-rule to guide it:

Therfore it is not according to the will of Christ.

Answ. Who would think Mr. Baxter could have chopped one Argument into so many pieces, to multiply words? for this Argument is the same in substance with the two former, onely put downe in other words. But I further answer thus:

1. That to baptize men and women when they believe, is not an uncertain rule, but very certain, both from the command of Christ, and example of the Apostles, as Mar. 16.16. [He that believes and is baptized, shall be saved.] And Acts 2.41. [They that gladly received the word were baptized and added], &c. chap. 8.12. [When they believed Philips preaching, they were baptized both men and women.] And vers. 37. [If thou believest with all thy heart, thou mayest be baptized.] Thus we see that it is guided by Scripturerule; and therefore it is most certain, by Mr. Baxters grant.

But I must needs give Mr. Baxter his owne Argument againe, thus:

That practice which goeth upon meer uncertainty, and hath no Scripture-rule to guide it, is not according to the will of Christ (saith Mr. Baxter.)

But (say I) the practice of Baptizing little Babes before they come to years of discretion, goes upon meer uncertainties, having no Scripture-rule to guide it:

Therefore it is not according to the will of Christ, by Mr. Baxters owne confession.

His fourth Argument is this: That practice which will necessarily fill the Church with perpetual contentions, (as being about a matter that cannt be determined by any known rule, is not according to the minde of Christ.

But the practice of baptizing Christians children at age, upon [Page]their profession, is such as will necessarily fill the Church with perpetual contentions:

Therefore it is not according to the mind of Christ.

Answ. But the baptizing of men and women when they believe, is a matter that can be and is determined by a known rule in Scripture; therefore no just cause of contentions, because it is acccording to the will and minde of Christ, as I have proved by those Scriptures quoted in the a foresaid Argument.

Again, I shall retort his owne Argument upon himself thus:

That practice which will necessarily fill the Church with perpetual contentions (as being about a matter that cannot be determined by any known Rule) is not according to the minde of Christ.

But the practice of baptizing little Babes before they come to years of discretion, is a thing which there is no known rule for in all the word of God:

Therefore it is not according to the minde of Christ, and there is just cause to contend against it, and that perpetually.

And thus, Mr. Baxter, I have thrown your owne Arguments upon your owne head, and you are fallen into the same pit which you digged for others; and thus is your folly manifested in the fourth Argument.

Your fifth Argument is thus: That doctrine which would turn the Ordinance of Baptisme out of the Churches of the Saints (or neer turn it out) is contrary to the doctrine of Christ.

But this Doctrine of theirs (that those onely should be baptized that are directly made Disciples by the preaching of men sent, according to the text, Mat. 28.19, 20.) would turn baptisme for the most part out of the Churches of the Saints:

Therefore it is contrary to the Doctrine of Christ.

To which I answer: It seemes it is Mr. Baxters judgement, that they which preach and baptise according to the Commandment Christ hath given to his Diseiples, Mat. 28.19, 20. are those which turn baptisme out of the Church: and yet he will not shew us one Scripture to prove that any else ever were baptized but such as were made Disciples according to the will and minde of Christ, (viz.) by the preaching of the Gospel. But I confess such a Doctrine doth not almost, but altogether turne Mr. Baxters baptisme out of the Church: for we have no such custome, nor the Churches of [Page]God, as to baptize little Babes that can neither speak, nor understand what the Gospel is.

2. I shall give Mr. Baxter his owne Argument at first, thus: That Doctrine which would turn the Ordinance of Christs baptism out of the Church (or neer out) is contrary to the Doctrine of Christ.

But this Doctrine of Mr. Baxters and the rest of the Priests of England, which is, that all Children should be baptized in their non-age, according to their practice doth turne the baptisme of Christ, (which is, to baptize men and women when they believe) quite out of the Churches of the Saints:

Therefore it is contrary to the doctrine of Christ, and is to be abhorred as sinful.

And thus is Mr. Baxters sword turned with the edge against himself.

To Mr. Baxters sixth Argument, which is against the manner of baptizing by dipping, the which he makes a breach of the sixth Commandment (Thou shalt not kill) and therefore no Ordinance of God, but an hainous sin; and so exhorts the Magistrates (pag. 134. and pag. 136. in the conclusion of his Argument) to destroy the Anabaptists as well as highway-murderers.

To which I shall answer in order as followeth.

First, Observe how Mr. Baxter proves it murther: he useth not one Scripture, therefore none can believe him, that desires to make the word of God a ground of their Faith. But he laboureth to prove it thus; by affirming out of his owne mouth onely, that its flat murder, being ordinarily used. And then insinuates, thus: Its undeniable to any understanding man: for (saith he again)

That which directly tendeth to the overthrow of mens lives, being wilfully used, is plain murther.

But dipping men over head in cold water, ordinarily doth tend to the overthrow of their health and lives:

Therefore wilful murder.

Answ. In all this, the Reader shall do well to observe, that Mr. Baxter hath used many vain words which prove nothing, except we grant him that dipping people after this manner doth tend to the overthrow of mens lives: which we cannot do, because Scripture and experience hath taught us the contrary, as I shall shew anon.

[Page]But he proceeds thus: I dare say that in Cities like London, and among the Gentlewomen that have been tenderly brought up and ancient People, and weak People, and Shopkeepers, especially women that take but little of the cold ayr, the dipping them in cold water in the course of nature would kill hundreds and thousands, either suddenly, or by casting them into some Chronical disease.

Answ. Observe: all Mr. Baxters proof is nothing but he dare say so; let the Reader observe that: but was there ever such a piece of Divinity seen as this? Surely Mr. Baxter is much afraid of losing of Gentlewomen that are tenderly brought up, and such as take but little of the cold ayr, and Shopkeepers: he knoweth well that such usually have the heaviest purses; and if he lose them, he loseth a great part of his Religion; as its well known to most men, that they will preach no longer then they are paid for it; nay they will be sure of it beforehand: and therefore now he speaks things that he ought not, for filthy lucres sake, (Titus 1.11.) saying in effect, that if they obey the Ordinance of Christ, it will kill hundreds and thousands of them, if not suddenly yet afterwards: He could not nor dare not positively say suddenly, because there are hundreds and thousands now alive not onely baptized people, but also others, yea of his owne judgement, that can prove him a false speaker, by what they have seen and known.

But it seems it will cast them into diseases that will kill them afterward.

Answ. But he did not tell us how long after: it may be they might have dyed as soon, if they had never been dipped: for all must dye afterward, or else never; therefore every fool may see his folly in this. But he desperately proceeds, like a man resolved not to take heed to his tongue, which as James saith, chap. 3.6. is set on fire of hell, and wherein is a world of iniquity.

‘I know not (saith he) what trick a covetous Landlord can find out to get his Tenants to dye apace, that he might have new fines and heriots, likelier then to encourage such preachers, that he may get them all to turne Anabaptists; and covetous Physitinas (methinks) should no be much against them: Catarrhes and Obstructions, which are the two great fountains of most mortal diseases in mans body, could scarce have a more notable means to produce [Page] where they are not, or to increase them where they are: Appolexies, Lethargies, Palsies and all Comatious diseases would be promoted by it: So would Cephalalgies, Hemicranies, Phthises debelity of the Stomack, Crudities and almost all Feavers Dissenteries, Diarrhaeas. Collick, Iliack Passions Convulsions, Spasmes, Tremors, &c. all Hepatick, Splenetick Pulmoniack Persons Hypocondriachs, will soon have enough of it: in a word, its good for nothing but to dispatch men out of the world that are burdensome, and to rank Church-yards.’ And all this is proved by Mr. Baxters dare say so. Sound Divinity, and plain Scripture-proof; even such as Mr. Baxter hath made use of all over his book. But was there ever such doctrine as this preach'd by Christ or any of his Disciples? would not any Rational indifferent man take Mr. Baxter for a Mountebanck rather then a Divine, and that he hath more skill in curing bodies then souls? And may not any man that hath read and beleived the Scriptures, and desires to walk according to that blessed rule prescribed in them, and to contend earnestly for the faith once delivered to the Saints by them; may not such say of Mr. Baxter, as Paul said to Elymas the Sorcerer, when he would have turned away the deputy from the faith, O full of all subtility and all mischiefe! thou Child of the Devil, thou enemy of all righteousness; wilt thou not cease to pervert the right wayes of the Lord?) And though I cannot say as Paul said, Thou shalt be blinde for a season; yet I can truly and with a good Conscience say he is spiritually blind already, and to prove it to his face: for Peter exhorts the Saints that have the eyes of their understanding opened to give all diligence to add to their faith vertue, and to vertue knowledg, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity: but he that lacketh these things, is blind, and cannot see afar off, and hath forgotten that himself was purged from his old sins, 2 Pet. 1.5, 6, 7, 8, 9.&c. but whether he hath shewed any of these forenamed vertues in all this Argument, I leave it to the wise to judge.

But I leave him to stand or fall to his master, and proceed to Answer a fool according to his foolishness as I am commanded, Prov. 26.5. lest he be wise in his own conceit.

[Page]And first, if it be the only way for covetous Landlords and Physations, as he saith; then if the Devil had not put it in their heads before, yet Mr. Baxter (like a diligent Servant) hath done it now.

Secondly, as concerning his new-found diseases he talks of, I shall ask him two questions:

First, Whether he can say in his conscience that he ever did know of his owne knowledge any baptized person dye of it, or fell into any of these diseases afterwards? I question not, if he had known any such, he would have put downe their names in his book; although all rational people know, that they may fall into some disease after they are dipped in water, and yet that not be in the cause of it, no more then it is to them that never were dipped. Againe, we have through mercy plenty of faithful witnesses, both old and young, Gentlewomen and Ladies wise and honourable, with many other people both of strong and weak constitutions, that can prove Mr. Baxter a false accuser, and an inventer of evil things in this particular. And as for my owne part, I can boldly say with a good conscience, in the presence of God, to his glory, that I have known many weak and sickly before, that have recovered health and strength afterwards: and some immediately, in a few dayes; yea and that when they have been so ill, that all Doctors have given them over: but I never knew any miscarry in my life; so mightily hath God gone along with us, owning his owne Ordinance

If any shall be so foolish as to say, that people become Ranters afterwards, and thats a sign of judgement, and not of Gods owning it as his owne ordinance.

I answer, that is after they are again gone away from the faith, and deny the Ordinance of Christ which once they owned: then, as Peter saith, It had been better for them that they had never known the way of truth, then after they have known it to turn from the holy Commandment once delivered to them. But more of this in answer to his last Argument.

My second Question is to Mr. Baxter, Whether he be not convinced in his conscience that some or all of these diseases that he speaks of, do not frequently reign upon a multitude of persons in London or elsewhere, that never were dipped in cold water: let him or any man deny if they can. Now if Mr. Baxter do know none of his own knowledg that have perished or are like to perish by dipping, [Page] by any of his aforesaid strange diseases, and is also convinced in conscience that thousands in the Nation do dye of them that were never dipped in cold water, then let all impartial people judge whether Mr. Baxter be a good tree, by the fruit he bringeth forth. If his intentions seem in his owne eyes to be good, and that he aymeth hereby to undelude some souls, and keep others from being deluded; yet he must needs be one of those Paul speaks of in Rom. 3.8. which do evil, that good may come thereof; whose damnation is just.

The next thing Mr. Baxter speaks of, is Mr. Tombes his salving up all this, with saying that they may be baptized in warm water.

I answer, I am not of his Judgement in that; for I believe its his weakness.

But then Mr. Baxter saith, we cannot agree among our selves; and therefore people have no reason to believe us.

I answer, We do not desire people to believe us, if we did agree never so well, but to search the Scripture, to see whether the things we speak be so or no, like the noble Bereans, Acts 17.11. and therefore to believe: we would not have them hanged out of the way, because they believe not us, as Mr, Baxter would have us, because we believe not him: but we know the Wheat and Tares must grow together in the field, which is the world, until the harvest, according to the commandment of Christ.

2. What if we do not agree together in every thing, doth it follow therefore that the truth must not be believed and practised? I hope not: for its easie to prove that the Disciples of Christ in the first Churches did differ in their judgements, although it was not their wisdome, nor yet to the glory of God; when one was of Paul, and another of Apollo, and another of Cephas, and another of Christ, 1 Cor. 1.12. &c. and I believe that Paul and Barnabas were not of one minde, when the contention grew so sharp between them that they parted; and walked no more together, Acts 15.39. and likewise Paul and Peter, when Paul withstood him to the face.

3. It is no marvel he telleth us of this, because Mr. Baxter and his brethren the Ministers of England agree so well: doth not one hold for baptisme with the sign of the Cross, and another against it? [Page] for Baptism in a Font, and another in a Bason? one for baptizing children of believers onely, and others for the baptizing of all? one for Railes, and bowing at the Altar, and others against it? one for the Common-prayer-book, and others for the Scotch Directory? nay, do not they persecute one another to Prison, Banishment, even death it self sometimes? If Mr. Baxters Argument be good, then let all people take good heed how they believe him and his brethren: and so I desire they may do however, except they bring plainer Scripture-proofes then Mr. Baxter hath done in his book for Infants Church-member-ship and baptisme.

The next remarkable thing of Mr. Baxter, is denying of dipping of believers to be the custome of the Church in the primitive times; and he is not ashamed to give the Scripture the lye before all men, saying, It is not proved by any.

Answ. And why is it not proved, I pray? it may be, because our Translators have not put the word Baptize into English, and called it Dipping, therefore he will not grant it: but yet I question not the proving of it by the Scripture, notwithstanding his subtil evasions of the truth, saying, They might well be said to go downe into the water, because the country was mountainous.

To which I answer; If this be all that Mr. Baxter have to prove it was not dipping in those dayes, I think I have more to prove it was dipping: and first, I shall take what Mr. Baxter and his Brethren have granted me: for Mr. Baxter in his 135. page saith, the word signifieth as well to wash as to Dip: so that by his owne words, it signifies Dipping as well as Washing. And in the Catechisme made by the learned of the Land, when they question what is the outward form in baptisme; their owne answer is, Water, wherein the person baptized is dipped, &c. thus much (as Paul saith to the Atheniens) Acts 17.28. their owne Poets confess.

From whence I argue thus: If the word do signifie Dipping as well as Washing, then they can no more blame us for practising dipping, then we may blame them for practising washing.

Secondly, If the word signifie Dipping and Washing one as well as another, as Mr. Baxter and others say it doth, then how are they to be blamed that do neither; but onely sprinkle a few drops of water upon the face of a child? for if the word signifie both Dipping and Washing, and sprinkling be neither Dipping nor [Page] washing, then they have deluded the People all this while, and at leaft there quarters of the People of this Nation are still unbaptized. And what an horrible thing is this, that a whole Nation almost should thus be deceived by a company of learned self-seeking Men, who profess themselves to be eyes to the blind, and feet to the lame, and to teach others that they should not deceive, and as yet have not taught themselves?

Thirdly, If the word signifie both washing and dipping, then it must needs be washing by dipping, or wetting all over: for who can wash a thing that is not wet?

As for Mr. Baxters objection, that Christ saith, Ye need not but wash the seet, and ye are Clean every whit;

I answer, If Christ had spoken that about baptisme, as he did about washing the Disciples feet, to teach them humility, it had been a good proofe: but he did not; therefore its none: but for to shew their humility, and make them clean every whit from pride, the washing one anothers feet did shew it, as well as if they had washed their whole Bodies: but now Christ, when he speaketh of baptizing believers Mar. 16.16. he doth not say, He that believeth and is baptized on his Feet, shall be saved every wit; but, He that believeth and is baptized shall be saved: and Philip and the Eunuch went both down into the water, and he baptized him, and not his feet only; for then they should not have needed to have both gone down into the water. Again, If the word him or them includes the whole man or men, as all that have understanding will confess it doth, if they be not partial in this case; then whole man or men and women were baptized of John in the River of Jordane confessing their sins, and of Philip, Acts 8.12. and the Scripture saith, Mar. 1.10. that when Christ was baptized, he came up out of the water: which plainly sheweth, that he went first down into the water, or else how could he come out of it? and the Scripture saith, John 3.23. that John baptized in Enon, neer to Salem, because there was much water there, &c.

But Mr. Baxter hath given a learned answer to that Scripture: (viz.) That Travellers report that the River Enon where John baptized, is but a little Brook, that a man may almost step over: and that he had from some lying Traveller or other: for the Proverb is, that Travellers may ly by authority. O fearfull wickedness: and [Page] surely want of the fear of God, and love to the truth of his word, that a Divine, a professed teacher of others should turn aside his eares from the truth of the Scripture, that saith there was much water there, and that was the cause that they carried there to baptize; I say, that he should turn aside his ears from such plain Scripture, to believe a Man, nay a travelling Man, who are suspected of all Men to be lyers in many things. A desperate afrront to the word of God which is true from the beginning. Why may not Mr. Baxter as well believe Sir John Mandevil as well as another, that telleth us of Men that are born with but one foot, and yet go as fast with it as we can do with two; and it is so big, that in the heat of the day they can lay them down on their backs, and hold up their foot against the Sun, and it shades their whole Body? and of other Men that have no head at all, but their eyes and their mouth stand in their Brests? This is Travellers news, if Mr. Baxter will believe it: and Sir John was to believed be (for ought I know) as soon as the Taveller that told Mr. Baxter that the River Enon was but a little Brooke that a man might almost step over. But its a good turn the almost is in: but is this Mr. Baxters plain Scripture-proof? Then the Lord be praised that hath delivered my Soul from believing of him and such as he is: and let every poore Soul labour to save themselves (as Peter saith, Acts 2.40.) out of the hands of such an untoward generation, which speak things they ought not, and believe Travellers reports rather then the truth of the word of God, and all for filthy lucres sake.

But again, What if we grant that the Travellers words are true, will it therefore follow that the River Enon is no bigger in no place, then it was where the Traveller could almost step over? Are there not many Rivers in England that are very little in some places, and yet in other places very large? I cannot think but Mr. Baxter doth know that it is so: and if so, then Enon might have much water in another place though but a little where the Traveller was.

Further, He saith the Jaylor in the night in his house was baptized: but the Scripture saith, that He tooke them the same hour of the night and washed their Stripes. and was baptized he and all his straightway; and then he brought them into his house, and se [...] meat before them and rejoyced believing in God with all his house. Now if the Jayler took Paul and Silas, it implies they [Page] took them out: and the next words prove it plainly; for it saith, He brought them into his house.

His next is this: Mr. Baxter saith, that we desperately conclude, that if it be Gods way, he will save our lives, how probable soever the danger may seem to be: to which he answereth four things:

1. He saith this is to beg the question, nay he saith he hath shewed, and is a shewing, that it is not Gods way.

Answ. 1. If he hath shewed any thing already in these six Arguments, which do prove baptizing of believers not to be Gods way. I leave it to the Reader to judge, when he hath considered his Arguments and my Answers, and compared them both with the word of God, by which we ought to try all things.

Againe, He saith he hath shewed, and is a shewing, that it is not Gods way: by which the Reader may take notice, that Mr. Baxter is conscious to himself that he hath not yet proved it to any purpose; and therefore he saith he is a shewing that it is not the way of God.

Answ. Well then, we will take notice how he proves it hereafter: for by his owne confession, it seems he hath not proved it yet.

2. He saith God must not be temped. This was the Devils trick, to have drawn Christ, under pretence of Scripture, and of trusting God, to have cast himself into danger of death.

Answ. But therefore that way which the Devil tempted Christ to walk in, was never the way of God: but baptizing men and women when they do believe, hath been and is the way of God, Act. 8.12.

Again, whereas you say the Devil tempted Christ by pretending the Scripture; I answer, it is true, he did so: but there was no Scripture that said Cast thy self downe, nor yet that said, He shall keep thee [at any time] as I have shewed you already at large, in answer to your tenth Position. And so likewise when [you] tempt men and women to baptize their little children, you also pretend Scripture; but you have none that say they should or ought to be baptized, nor any Scripture that sheweth that ever they were baptized in all the word of God, and therefore I well remember how angry you are with us in your 10 Position, for asking you for a Scripture to prove baptisme of Infants, calling of us bruit beasts, &c. Therefore whose practice [Page] is most like the tempters, yours or ours, I leave it to the impartial Reader to judge.

3. You say, we might have said to the Disciples, That if it were Gods command to keep the Sabbath, then they needed not to rub the ears of corne; for God could sustain them without.

Answ. So we might, if it had been Gods command so to keep the Sabbath, as not to eat on the Sabbath day: but it was not; for they might eat and did eat on the Sabbath dayes, Exod. 16.22, 23, 24, 25. although they were not to kindle files, to bake, or seeth, or rost on that day: and therefore this your Objection is worth nothing; for there is both command and example to baptize men and women when they believe, all the world over: See Matth. 28.19, 20. Mark 16.15, 16. with Act. 10.48. and chap. 8.12. but there is no command nor example to compel or perswade men to fast on the Sabbath day more then of another day; therefore your Argument is frothy, and vain.

4. You say, If it were a Duty, yet when it is inconsistent with a greater duty, it is at any time sinful; for it is alwaies a sin to prefer a less duty before a greater: But the duty of self-preservation is a moral duty and baptizing is but positive; therefore it is a sin to prefer it before self-preservation.

Answ. Now I hope Mr. Baxter hath laid himself open to purpose; so that all men may know him to be one of those that Paul speaks of, 2 Tim. 3.1, 2. in these words: This know also, that in the last daies perillous times shall come: for men shall be lovers of their owne selves, covetous, boasters, proud, blasphemers, &c. Now whether it doth not appear that Mr. Baxter is a lover of his owne self more then of Christ, when he prefers self-preservation before obeying the command of Christ, and following the example of Christ; I leave it to them that fear God to judge: for Christ saith, If ye love me, keep my commandments, John 14.15. and He that hath my commandments, and keepeth them, he it is that loveth me, vers. 21. But he that loveth Father and Mother, Wife or Children; yea or his one life, better then me (saith Christ) is not worthy of me: and, He that will save his life shall lose it, Mat. 10.27, 38, 39. And truely if Mr. Baxter make so much of following Christ into the water, how will he follow him through the fire, if he should be called to it? It is very probable he would write as [Page] big a book against suffering with Christ, as he hath now done against obeying of Christ in this Ordinance of baptisme; of which Christ saith thus: It becometh (not onely him, but also) us to fulfil all righteousness, Matth. 3.15. and yet for all this, it is Mr. Baxters judgement that self-preservation doth become us better then fulfilling of righteousness in obeying this command, or following this example of Christ as aforesaid.

Lastly, I desire the Reader may diligently, and in the fear of God consider how like Mr. Baxters counsel to us, is unto Peters counsel to the Lord Christ, Mat. 16, 21, 22, 23. When Christ began to shew to his Disciples that he must suffer many things of the Elders, and chiefe Priests, and Scribes, and be killed, &c. Then Peter began to be rebuke him, saying, Be it far from thee Lord; this shall not be unto thee: even so doth Mr. Baxter say to us, and especially to Gentlewomen old and weak People, and Shopkeepers, and women that take but little of the cold ayre, then he tells them, O be it far from you; this shall not be unto you: for I dare say, in the course of nature, it will kill hundreds and thousands of you, either suddenly, or by casting you into some Chronical disease &c. Thus we see how Mr. Baxters counsel and Peters do agree in these cases; therefore let all that truely fear God, learn of Christ to answer Mr. Baxter as he answered St. Peter, verse. 23. in these words; Get thee behind me Satan; for thou art an offence unto me; for thou savourest not the things that be of God, but those that be of men.

And thus I leave what I have written to the judgement of them that fear God: and proceed to his seventh Argument.

His seventh Argument (as he saith) is against another wickedness in the manner of baptizing, which he saith is our dipping of Persons naked, as is usual with the modestest that he hath heard of; which, he saith further, is a breach of the seventh Commandment, which saith, Thou shalt not commit adultery, and therefore is intolerable wickedness, and not Gods Ordinance. To all which I answer.

Answ. 1. I am sure it is an intolerable wickedness in Mr. Baxter, and a breach of the ninth Commandment, which saith, Thou shalt not bear false witness against thy Neighbour, for him to say we baptize people naked; and a thing which he never saw with his eyes, as he confesseth when he saith he hears so. It may be indeed [Page] that some which he accounts Christians, have so little grace, and of the fear of God in them, as to tell him such lies as these, and he is willing to belive them; although for my part I believe I have baptized and been at the baptizing of many hundreds, if not a thousand, and never saw any baptized naked in my life, neither is it allowed nor approved of amongst any that I know of. But suppose that some men have been baptized naked, when there were none but men together, would this be such an unheard-of wickedness as Mr. Baxter talks of? or can it be a breach of the seventh Commandment for men to see each other naked? or if it be such an immodest thing as Mr. Baxter speaks of, then the Disciples of Christ were immodest, and broke the seventh Commandment; for they were together a fishing, and Peter was naked amongst them, the Word saith expresly, John 21.7. therefore if at any time any should have baptized a man naked, being none but men together, it is not such an offence as Mr. Baxter would make it to be. I do not think but Mr. Baxter will allow that men may go into the water together to bathe them, and yet not sin.

But Mr. Baxter doth confidently charge us with baptizing Maids naked, as if he took it for granted that it were certainly true: and therefore he breaks out into these words, and saith, If Mr. Tombes could baptize all the Maids in Bewdly naked, and think it no immodesty, he hath lost his common ingenuity and modesty with the truth.

Answ. I confess if he doth such things, I should think he had lost his modesty indeed: but Mr. Baxter should first prove that Mr. Tombes or any man else did ever baptize any Maid or Women naked, in any place in England: he should prove this first, and then he did something, and had some ground to reason thus: but till then, he doth but wickedly labour, by saying all manner of evil sayings on us falsly, (as Mat. 5.11.) to cast dirt upon the truth of Christ, 1. by supposing the thing to be so without proof, saying, [If] Mr. Tombes could do such things, &c. 2. by insinuating into the affections of men and women, perswading them that it is so, (without question) and saying, Is not every good man sensible of the deceitfulness of his owne heart, and that he needs all helps against it? &c. and would it be no tempation to Mr. Tombes to be frequently imployed in baptizing Maids naked? let him search and judge: Methinkes (saith [Page] he) the very mention of it, could I avoid it, is immodest.

Answ. I wonder why Mr. Baxter saith, If he could avoid it: what, could he not avoid speaking of untruths? Is he predestinated to be a Lyer, and insinuate into peoples hearts, as if the things were certainly true, which are but his owne suppositions?

And then he saith again, Methink, Ministers should have regard to themselves, and not go so frequently into the cold water so often to baptize others.

Answ. Truely they are careful enough; for they never meddle with so good a work: but I know Mr. Baxter is a lover of his own self, and can give others of his brethren the same counsel; and great need; for good men are scarce; they had need take heed they do not kill themselves in the service of Christ. But it is very like that the zeal of Gods house will never eat up nor destroy Mr. Baxter nor his Brethren the Priests of England: for I never knew any of them go into the water to baptize either men or women, for it is against their principle; therefore he might well hold his peace in that thing: and if the Anabaptists do it and it be so dangerous as he saith it, his best way is to let them baptize as many as they will, and then they will kill themselves the sooner, if it be as he say, and then he shall be quit of them.

But to conclude. 1. We finde that in the daies of Christ and the Aposties they baptized both men and women in Rivers: See Mark 1.5. with Acts 1.12. vers. 37, 38. and in AEnon near to Salem, because there was much water there, John 3.23. all this was allowed of and practiced by Christ and his Apostles. Now if they baptized men and women in Rivers, where there was much water; we will be bold to follow their good holy, and righteous Example, notwithstanding Mr. Baxters foul mouth, who doth not onely reproach slander and bely us▪ but also the Lord Christ and his Apostles; therefore we can through mercy well bear it, knowing that the Servant is not greater then his Lord; and if they have called the master of the house Beelzebub how much more them of his houshold? Through mercy we can rejoyce that we are counted worthy to suffer any reproaches for the name of our Lord Jesus. But let Mr. Baxter and his Brethren know, that they must one day give an account of all their words and actions to him that is ready to judge the quick and dead at his appearing, 1 Pet. 4.5. who will come [Page] with ten thousands of his Saints to execute judgement upon, and to convince all the ungodly of all their ungodly deeds, and of all their hard speeches, which ungodly sinners have spoken against him: And then all Mr. Baxters serious protestations for the truth in one place of his Book, chap. 1. pag. 2, 3. and his cunning insinuations against the truth almost all over his Book, will do him little good: for then those which now are so zealous, that they thinke they should do God good service if they should kill us, John 16.2. will see their error. But I heartily desire Mr. Baxter and the rest of his Brethren may see theirs before, if possible.

And now to your eighth Argument, which is as followeth.

That party and practise which hath been still branded and pursued with Gods eminent Judgements but never evidently with his blessings, is not likely to be the way of God.

But the Anabaptists way and practice is such: Therefore not likely to be of God.

The same saith Mr. Hall in his 19. Argument, in his Fontgaurded.

To all which I answer, If this Argument be good, then thus: the Amorites were followed on with blessings, and enjoyed the best of the Land of Canaan 400. yeers together, while the People of Israel were in bondage and in misery; will you therefore conclude that the Amorites were the Children of God, and that the Children of Israel were not the Children of God? And likewise remember the poverty and sufferings of the Lord Jesus Christ, and his Disciples; and how they were branded as much for Hereticks, and wicked persons, and such as knew not the Law, and were accursed, John 7.39. as you now brand us: but dare you say that they were not Goods People? Truly I remember the Prophet saith, Psal. 73.3, 4, 5. that when he saw the prosperity of the wicked, and that they were not in trouble, nor plagued like other men, that he had like to have stumbled at their prosperity, and to have said that they were Gods People: but it seems ye have stumbled, and are fallen, so as to speak evill of Gods People, because of their sufferings. You further say, What an hinderance the Anabaptists were to the Gospel in Germany, by resisting the most painefull godly Ministers: there be few Divines of note who do not bear witness of it frequently in their writings as Luther, Melancthon, Illyricus; Zuinglius, Bullinger, Leo Juda,[Page]Calvin, with multitudes more: and in pag. 140. you tell us Zuinglius was constrained to resist them with all his strength: but it seems that was too little; for you tell us presently that the Senate was fain to deal with them with banishments, prison, and death: and then you tell us that Calvin did write a Treatise against them, wherein he sheweth (page 141.) that the Anabaptists were divided especially into two Sect; one more moderate and simple, that did boast of Scripture; and pleaded Scripture with confidence for all they held: but the other was a sort called Libertines, which were above Scriptures and these (you say, pag. 142.) are such as forsake their Wives and Children, and laying by all labour, do live idly, and feed on other mens labours: and when they abourd with filthy abominable lust, they say its the command of their heavenly Father; perswading Women and honest Matrons that its impossible they should be partakers of the Kingdom of Heaven, unless they filthily prostitute their Bodies; alledging that we must renounce all things we love best, and that all kinds of infamy are to be swallowed by the godly for Christs sake; and that Publicans and Harlots go first into the Kingdom of Heaven: and of the treachery, lying, and sedition wherewith these People everywhere do abound, there is no end nor measure. And, I pray (say you) are these your vertues? do you yet thinke they designe nothing dishonest? or can you deny the truth of these things? no, (you say) nor can any man shew you one of the Anabaptists who is not blemished with some of these forenamed wickednesses, &c.

And now I hope by this time you have vented your deadly poyson (that lay under your tongue) against the Anabaptists.

To all which I answer, first, If all these things should be true that Mr. Baxter hath said, (as they are not) yet it seems Mr. Baxters Religion is so tottering and ready to fall, that he is faine to underprop it with the Anabaptists failings; or rather with the grossest wickedness of those that have Apostatized from us; and is glad to discover the gross darkness of the worst of men, or else his own light is so small, that it will not shine: and when he hath reckoned up the worst of all wickedness that those that have apostized from us have committed, he would lay it all upon us; and wickedly affirmeth that there is none of us free from it. And when he should prove what he promiseth, (namely) that the Anabaptists hindred the [Page] preaching of the Gospel in Germany, his proof is nothing, but telling us most writers of those times do testifie it.

To which I answer, He might as well have asked his fellow-Preists if it had been lawfull to take Tythes, and he had been sure to have had the testimony both of their words and writings for it, as he hath now against the Anabaptists. And we know very well, that the poor Anabaptists had rich and potent Enemies wrote the stories against them: for by Mr. Baxters own confession, pag. 140 and 141. Zuinglius was constrained to dispute and try his strength with the poor Anabaptists: and when he could not stop their mouths, he had the help of the Senate, who imprisoned, banished, and put them to death: such Arguments (I confess) as neither Paul, nor Peter, nor John could answer, but were forced to yeeld to them, and suffer as Hereticks, pestilent Fellows, movers of Sedition, and ringleaders of Sects: see Acts 24.5. and so were these Anabaptists served at Germany: for Mr. Baxter saith, pag. 140. They did not suffer as Anabaptists, but as men perjured , disobedient, and seditious: and so I thought indeed: for as there is no such way to have a silly sheep worried and torn in pieces, as to put on a Bears skin on the top of him: so these learned Divines (as they call themselves) know very well that the only way to have the Anabaptists prisoned, or banished, or hanged, is to cloth them with all the filthy names and reproaches they can devise, and then all people will be ready to stone them: for alass they think whatsoever their Preists and Teachers say, must needs be true: or if any should question it, he is presently suspected to be an Heretick amongst the rest. And this is Mr. Baxters way, pag. 136. he would by Logick prove that we are guilty of the breach of the sixth Commandement, because we dip men in water; and then he cries out to the Magistrate to hang us up as soon as high way-murderers: and this is and hath been the practice of their fore-Fathers in the Prophets times, and Christ and the Apostles.

Lastly, You tell us that Calvin wrote a Book against them: very well then; it seems Zuinglius disputed with them, and rendered them odious to the Magistrate, and cast out their name as filth for the Son Mans sake, as you do ours now, Luke 6. and so the Magistrate prisoned, and banished, and hanged them: and when they were dead and laid in their Graves, Calvin falls a writing against [Page] them, when he was sure they were past answering for themselves; but Mr. Baxter, I write to you, and Mr. Hall, and Mr. Cook while you are alive, and may answer for your selves; therefore I expect an answer from you: if you have any thing to say according to truth, or else you may forbear.

But now to Calvins Letter, wherein you say, pag. 141. he sheweth that the Anabaptists are divided into two sorts: one of which did boast of Scripture, and pleaded Scripture with great confidence for all they held.

Answ. If they boasted of the holy Scriptures, they boasted of no evil, but of that which is good; which we ought to make our boast of, and to rejoyee in: for Paul saith, 2 Cor. 11.10. As the truth of Christ is in me, no man can stop me of this boasting, &c. and in God we will boast all the day long, and praise his name for ever, Psa. 44.8. and if you would boast of them more then you do, it would be better for you.

But you say further, they pleaded Scripture with confidence for all they held.

Answ. I wonder Calvin and you were not ashamed to speak of these things: what, doth it displease you to hear men plead Scripture for what they hold? are you such enemies to the holy Scriptures, which are able to make us wise to salvation? then take heed lest while you boast your selves to be wise without them, or above what is written, you become not fools: for the Lord knoweth the thoughts of the wise, that they are but vain; and takes the wise in their own craftiness: therefore let no man boast nor glory in man, but in God and his word. See 1 Cor. 3.19, 20, 21. but Mr. Hall and you have found out a way beyond the Scripture, affirming that there are a thousand things not written in the word of God, which you ought to obey; to which you have a large answer to your tenth Position.

But to conclude this point, if that be the worst you and Calvin can say of those Anbaptists (namely) that they made their boast of the Scripture, and pleaded Scripture for all they held; I shall not be ashamed to owne them for Christians, before all men.

And as for your other sort you talk of, which are above Scripture, and confound all things good and bad, God and Satan together; I, and all that own Scriptures, do deny and defie them and their wayes [Page] as abominable and detestable; and you do very wickedly to call them Anabaptists, thereby to cast odiums upon us: for your self confess, pag. 141. that Calvin calls them Libertines; and why then I pray, are you so wicked and malicious as to call them Anabaptists? I suppose all men that are impartial and rational, will see your folly and wickedness: for in the conclusion of all you would heap all their wickedness upon our heads, pag. 142. saying, No man can shew you one man of the Anabaptists that is not tainted with some of these foresaid wickednesses.

Answ. If any one of us should say we never were lyers, then we should be still lyers, like your self: for all men are lyers, or have been: and there is none righteous, no not one; but all are gone out of the way, and with their tongues have used deceit: the poyson of Asps is under their lips: their mouth ful of cursing and bitterness, and their feet swift to shed blood. See Rom. 3.10, 11, 12, 13, 14 15. and so are yours (Mr. Baxter) or else you would never perswade the Magistrates to hang up the Anbaptists as well as highway-murderers, page 136. but this I confess is the condition of all men, before faith and repentance: for the Lord Christ saith, that those 18 upon whom the Tower of Siloam fell, Luke 13.2, 3 4. were not greater sinners then others; but except they repented, they should all likewise perish: and so must you (Mr. Baxter) and others; for God is no respecter of pers;ons. Againe, I read, 1 Cor. 6.9, 10, 11. the Apostle speaks thus to the Saints; Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived; neither fornicators, nor Idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankinde, nor thieves, nor covetous, nor revilers, nor extortioners, shall inherit the Kingdome of God: and in the 11. vers. he saith, Such were some of you: but now ye are washed, but ye are sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God. Now if there were such in the Church of Corinth, as had been thus wicked, and yet were washed, justified, and sanctified from their sins by the Lord Jesus; then I dare not say but such as have been gross sinners, may have repented and converted, and come into the Churches of the Anabaptists (as you call them) in these dayes: for I finde that Christ came not to call the righteous, but sinners to repentance; and even those that killed the Lord of life [Page] obtained mercy, Mat. 9.13. with Acts 2.36, 37, 38, 39. and so did Paul the worst of sinners, 1 Tim. 1.15, 16. therefore if any that are now Anabaptists, have formerly been gross sinners, it was while they were of your Church, and its no more then some of the best of Saints have been, before conversion and repentance. But I suppose Mr. Baxter would make the world believe that the Anabaptists are all so now, after they become Anabaptists; and would make that the cause of it; and would perswade the world that its our principle and judgement.

Answ. If Mr. Baxter had known any such in fellowship with us when he wrote his Book, he should have done well to have named them: but neither Mr. Saltmarsh, Paul Hobson, Mr. Williams, are in fellowship with the Anabaptists: and as for Mr. Erbery and others that have apostatized, what have we to do with them? we have cast them out from us long since, and they are returned to you againe. As for Mr. Denis amongst the Levellers, he confessed his fault before God and man, and obtained mercy: and then what have you to do to play the Devils part to accuse him againe? I believe his offence was not bigger then Peters, who denyed and forswore his Master: its like therefore if you had lived in those dayes you would have been so wicked as to have cryed downe Christ and his wayes, as you do now, and have said (with the rest of your fore-Fathers the Scribes and Pharisees) Its not likely that he and his way should be of God; for in his prosperity none followed him but a company of poor people that knew not the Law, and were accursed: As for the Scribes and Pharisees, and Wise-men, and Rulers, few or none of them were so simple as to be led aside with him: and now see what an end he comes to, and how God followeth him on with judgements: one of his owne Disciples betrayed him, and sold him for 30 pieces of silver; and the other denyed and forswore him. See what they are; one a covetous wretch and a Traytor, and the other a lyer, for he said he knew not his Master; and a perjured fellow, for he forswore him; and their followers the Church of Corinth such as denyed the Resurrection, 1 Cor. 15.12. and were incestuous persons: And afterwards Peter and some of the Saints dissembled, so as other were fain to withstand them to the face, Gal. 2.11, 12, 13. Now is it possible that Mr. Baxter should be so blinded as to conclude, that because of these things happening amongst them, that [Page] therefore they were not the People of God, and their way not the way of God? Surely he speaketh evil of things he knows not: for he cannot possible prove worse things among us that are in fellowship, then there were some in those Churches; but now since he and Mr. Hall (in his nineteenth Argument) have begun, I am ingaged to answer them according to their foolishness, lest they be wise in their own conceits, Prov. 26.5.

And first, I much wonder that Mr. Baxter and Mr. Hall should reason thus against the Anbaptists, when none are more deeply under the same condemnation then themselves. Its strange they should complain of others for lying, and are so notorious in it themselves: for the very Title of Mr. Baxters book is a lye; for he calls it Plain Scripture-proof for infants Churchmembership and Baptisme, and brings not one Scripture to prove either.

Now for Treachery, let them remember Mr. Love who was beheaded for a Traytor. And for Perjury, its easie to prove most of the Priests in England perjured: for they have renounced the Bishops and their Orders, which once they took an oath to he true unto. And as for disobedience to the Magistrates, and stlrring up of sedition in the Nation, its dayly manifest by their praying and preaching, to all that hear them. And as for idleness, I would have them for shame to forbear speaking of that: for they are all idle, and know not how to work; and were brought up idle, and are such as Paul speaks of to Timothy, which go up and downe not working at all: nay, they think it a great dishonour to their cloth to put their hands to labour: and if you be not the men that live upon other mens labours, when you would take away the tenth of all their increase and labours by a Law, let the poor people judge.

Now as for your saying that the Anabaptist desert their wives, its a lye among the rest of your evil invented things: for there is none amongst us that do or dare do such wickedness: or if you know any such, why do not you prosecute them according to Law? you have a Law to hang up your owne Church-members for such things, and then why do you spare us? We may know by this, your accusation is false: for if we did as you report wickedly, we were sure of no mercy at your hands: and you are very simple, if these things be true, that you do not prosecute the Anabaptists, and get them hanged out of the way, and then they should not trouble you: but your [Page] tongues are no slanders, as it happens:, and that I hope all men will shortly see.

But I pray let us look a little further into your Church of England, and see, are not all the whores, and rogues, and theeves, and murderers, and witches, that are hanged all the year through, at every Assizes or Sessions, are they not of your Church? did you not baptize them into it, in their Infancy? and have they not continued in it some of them many yeers? Nay, is it not your practise in the Gayles after they are condemned, to give them the Sacrament on the Sunday, and one Church-member to hang up another on the Munday-morning? And yet for all this, are you so audacious as to say the Churches of the Anabaptists cannot be of God, because they have corrupt members amongst them? Who seeth not your wickedness and partiality? And now may I not be bold to use the words of the Lord Christ (Mat. 7.3, 4, 5.) to you Mr. Baxter, and to you Mr. Hall, and others? And why beholdest thou the mote that is in thy Brothers eye, but considerest not the beam that is in thine own eye? or how wilt thou say to thy Brother, Let me pull out the mote out of thine eye, and behold a beame is in thine own? Thou Hypocrite, first cast out the beame out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy Brothers eye.

Now lest you or any should think I deal too hardly with you in this case, I answer you according to your folly, lest you should be wise in your own conceits; and that I am commanded to do by the word of the Lord, Prov. 26.5. But to pass by the poor deluded people that are hanged up for their oftences every Assizes and Sessions, we will now come to the teachers and leaders of them, and see what they do, and and how they behave themselves for examples: and now I shall not trouble you with outlandish news from Germany and other places beyond the Seas, neither will I foolishly, and maliciously invent things against you; but I will refer you to a book that is printed by the order and authority of Parliament, intituled, The first Century of scandalous, and malignant Priests, &c. printed by George Miller, dwelling in Black-Friers: wherein you shall find the Persons names, the places where they had their benefices, and the reasons why they were sequestred. And that you may the better understand what manner of creatures these Ministers and Teachers were, I shall briefly put down the names [Page] and causes of some few of them word for word, as it is in the book, which was printed by the authority of Parliament; to which I refer the reader for further information: where you shall find no less then a whole hundred of these vile and abominable wretches, called Ministers of Christ by some, and so lookt upon, as if the Parliament had done them wrong. All these were found in eight or nine Counties at most, about London: therefore we may judge how many of these Locusts are in England, Scotland, (amongst the Covenanters) and in Wales: of which persons, and their practices, I now come to speak particularly.

Page 1. The Benefice John Wilson Vicar of Arlington in the County of Sussex is sequestred, for that he in most beastly manner divers times attempted to commit buggery with Nathaniel Brown, Samuel Andrews, and Robert Williams, his Parishoners, and by perswasions and violence laboured to draw them to that abominable sinne, that (as he shamed not to profess) they might make up his number 18. and hath professed that he made choice to commit that act with mankind rather then with women, to avoid the shame and danger that oft ensueth in begetting of Bastards: and hath also attempted to commit buggery with a Mare: and at the baptizing of a Bastard-Child, blasphemously said openly in the Congregation, that our Saviour as he was in the flesh was a Bastard: and hath in his Sermon much commended Images in their meeting-houses, as good for edification: that baptism takes away original sin &c. and hath openly said that the Parliament were Rebels, and endeavoured to starve the King: and that whatsoever the King commands, we are to obey, whether it be good or bad: and hath openly affirmed, that buggery is no sin: and is a great drinker.

2. The Benefice of Robert Hiliard, Vicar of the Parish-Church of Ewell in the County of Surry is sequestred, for that he said the Parliament is a Parliament for the Devil, and the Divels Court; and that the Petitions of the Parliament to the King, are like the Petitions of Jeroboam to Rehoboam (viz.) commands and not Petitions: and that he had rather live under the government of a Heathen, then of the Parliament: and is a common frequenter of Taverns and Alehouses, sitting tipling and quarrelling there: is often drunk; is a common curser and swearer, and hath jeered the holy Spirit of grace, saying, We have Ministers now (for sooth) will preach and pray [Page]by the Spirit: and hath threatned to kill those that have exhibited articles against him; and went about with the Cavaliers at Kingstone, directing them to plunder honest men. Mr. Baxter saith, the Anabaptssts are traytors to the State; but I wonder who are traytors now.

3. The Benefice of John Peckham Rector of the Parish-Church of Hosteedparva in the County of Sussex, who giveth out that he is the Kings Chapline is sequestred, for that he hath been very negligent of his cure, absenting himself from his Parishioners sometimes a whole moneth together: without leaving any to officiate for him; and hath resufed to adminster the Lords Supper to his Parishioners that would not come up to the railes: and is a common drunkard, and a notorious adulterer, and unclean person, having drawn divers women to commit uncleanness with him: and hath bragged that he could lie with divers women, and never get them with Child: and hath used sordid and beastly carriages towards women, to entice them to satisfie his lust, not to be named amongst the Heathen: and hath expressed great Malignity against the Parliament and proceedings thereof, and hath affirmed publickly, that a man might live in murther, adultery, and other gross sins, from day to day, and yet be a true penitent person.

4. The Benefice of Richard Hart Rector of the Parish-Church of Hargrave in the County of Suffolk is sequestred, for that he is a common Ale-house-haunter, an upholder of private Ale-houses and commonnly sitteth drinking in them divers daies together, as from Tuesday to Sunday-morning; and then being come home, durst not come to Church, his face was so battered and beaten: and forced his Parishioners to go to other places, by reason of his inabilities either to preach or read service to them: and used on the Lords day, on the afternoones, to draw his Parishioners with him to his house, forceing them there to drink untill they be drunk; causing every one to to cast a Die in their course, and to drink so many cups as fell to their chance; perswading them that if they would take their cups, he could forgive them their sins. And when he hath preached on Fastdaies, he hath told his Parishioners, that he knew not wherefore the Fast was. And on Whit-Sunday last, though he had administred the Communion in the fore-noon yet in the after-noon he drew a Man and his Wife to a private Ale-house, and there kept them [Page] drinking till night, and then led them to his own house, and there made the man so drunk, as he fell asleep, and then enticed the mans Wife up into his Chamber, where they were all night together, drinking and taking Tobacco: and hath expressed great Malignity against the Parliament, professing he would rather curse them, then pray for them.

5. The Benefice of Nicholas King Vicar of Priston and Snape in the County of Suffolk, is sequestered, for that he is a common Ale-house-haunter, and a companion of scandalous persons, and men of evill fame, and oft drunk; and attempted the chastity of Elizabeth Scotchmer; who going to his house to pay him some monies, he inticed her to lie with him, and did strive a long time to abuse her by force, and would have corrupted her thereunto with monies: but she protesting unto him that she would not sell her soule to the Devil for mony, he replied to her she was a fool, for God did forgive the greatest of sinners: and he hath expressed great Malignancy against the Parliament.

6. The benefice of John Wells Parson of the parish Church of Shimplin in the County of Suffolk is sequestred, for that he is a common Ale-house-haunter, and common drunkard; and in his drunkenness hath lain abroad in the fields; lost his Hat, fallen into the Ditches, and so bemyred himself, that he hath been fain to be washed: and hath attempted the chastity of divers women; sold his tythe-calves for kisses with them; and having lockt himself up in a Chamber in an Inne with a lewd woman, after a long time the door was broken upon him, when he refused to unlock it, and he found in a very suspitious manner upon a bed with her; after which, he conveyed her secretly away, and sent gifts unto her; and hath affirmed that the Land is governed by wicked men, and that the Papists were the Kings best subjects: and is a common swearer of very great Oathes.

7. The benefice of Humphrey Dawes, Vicar of the ParishChurch of mount Nezing in the county of Essex, is sequestred, for that he hath discouraged his Parishoners from assisting the present defensive war; affirming, that they are damned, and are Traitors to the King, that have lent money to the Parliament; and that he hath read the book of sports, and encouraged his Parishioners to prophane the Sabbath; and hath been often drunk; and came so drunk [Page] to Church on the Lords day, as he bade his people sing a chapter in the Hebrews in stead of a Psalm, not knowing what he did.

8. The benefice of Anthony Hugget Parson of the Parish of the Cliff in the County of Sussex is sequestred for that he hath preached, that it was more lawful to Steal or to do any work on the Lords day, then to go to other Churches to hear Sermons, though they have none at home: and hath sued divers of his parish for going to other Churches, and forced two of them to do penance for it: and hath been bound to the good behaviour (at quarter Sessions) for severall misdemeanors; and instead of a Sermon did read to his people the late new Cannons; and is greatly suspected of incontinency; and hath had the — and was cured thereof by one Mr. Abel for ten pounds promised him: and the said Huggets Wife asking him for a piece of Gold which he took from her and gave to a light Woman, in fury he spurned her on the belly when she was quick with Child, so that she was forced presently to her Chamber, and was delivered of a dead Child; notwithstanding which he vowed he would never have more Children by her, &c. who is now without naturall fection.

9. The benefice of Peter Allin Vicar of the Parish-Church of Tolsbury in the County of Essex is sequestred, for that he hath lived incontinently a long time with several Women: that is to say. Mary Time, who went from his house with Child by him: Frances Smith, by whom he had a bastard: and Anne Cooper, whom he hath kept for the space of seven yeers last past, and yet he keepeth her in his house, who miscarried a of Child begotten by him: refused to administer the Sacrament to such as would not come to him at the railes there; and hath been very negligent of his cure, so that he absented himself: that the dead have been left unburied several daies: and hath expressed great Malignity against the Parliament.

10. The benefice of John Hurt Vicar of the Parish-Church of Hordon upon the Hill, in the County of Essex is sequestred, for that he is a common frequenter of Taverns or Ale-houses, and a common drunkard and gamester, a common swearer and curser, and hath been convicted before the Justice of peace, of six oathes at a time, and then swear by-God he did not swear: and hath a very ill report of uncleanness and abuse of Women: and hath spoken basely of the Parliament expressing great Malignancy against them. &c.

[Page]11. The benefices of Paul Clapham Vicar of the Parish-Church of Farnham, in the County of Surry, and Parson of the Parish-Church of Martinworthy in the County of South-Hampton are sequestred, for that he hath lived in Adultery with several women, and hath had divers bastards, and hath charged the Parish with keeping them: and hath two bastards at this time kept, one of which he payeth for the maintenance of, and is bound with his Son to pay for the maintenance of the other; and hath called the Parliament and their adherents Rebels and Traitors, and exhorted men to contribute and take up armes against them: and hath deserted his cure, and betaken himself to the Army of the Cavaleers, &c.

12. Lastly, The benefice of Robert Sheppard, Parson of the Parish-Church of Hep-worth, in the County of Suffolk, is sequestred, for that he is a common drunkard and frequenter of Taverns and Ale-houses, lying and continuing drunk in the said houses divers nights, sometimes twice or thrice a week: and greatly suspected of incontinency, having had many Maid-servants depart from his house great with Child, none living in the house with him but himself, and some have returned againe to live with him, and within a short time have been with Child again: and he hath been a great practiser of the altar-worship, and inforcer of his Parishioners to receive the Sacrament at the rails, and hath put fifteen at a time from the Sacrament, for refusing to receive it there: and in his Catechising and preaching calls his Parishioners, black-mouthed hellhounds, limbs of the Devil, fire-brands of Hell, plow-joggers, bawling-dogs, weaverly-jacks, Church-robbers, affirming that if he could tearm them worse, he would: and hath endeavoured to perswade poor men to forswear themselves for him, and hath affirmed that the Parliament were but a company of factious Spirits, &c.

And thus have you a relation of the practices and carriages of some of them, (verbatim) as it is written in the forenamed Book, intituled The first Century of Scandalous and Malignant Preists (Ordered to be printed by authority of Parliaments.) Therefore none may think I devised it, or any of it, because the Book is still extant, (by which all that I have written here about them, may be tried) more I was not free to write, First, because of the tediousness of it. And Secondly, because some things are gross and abominable, that I judged them not fit to be named: (although the Parliament was forced to record them, for the vindication of themselves, in shewing their reasons to [Page] the World why they ordered them to be sequestred,) and what they have recorded of these men, and the grossest of their wickedness, is proved by no less then five or six witnesses, as is affirmed in the Epistle to the Reader: but the truth is, I should not once have mentioned any of these things, but as Paul saith to the Corinthians, 2 Cor. 12.11. (in another cause) I am become a fool in glorying, but you have compelled me. So say I in this, I confess I have but acted a fools part in laying open their nakedness, (by repeating of what was formerly writen) but Mr. Baxter and Mr. Hall hath compelled me, by letting their tougues and pens fly at such uncertainties accusing us of things they canot prove, as their fore-Fathers Ananias the high Preist, and the Elders of Israel, with Tertullus the Orator, did by Paul, Acts 24.1, 2, 3, 4, 5, 6. with 13.

But I have proved all what I have here wrote, by good authority; the which I suppose they will not nor dare not deny: but if they do, the books remain still to be seen: and now seeing these things are so, I shall desire the impartial Reader seriously and in the fear of God to consider whether this generation of men (although some of them more transformed into Angels of light and Ministers of righteousness then others) as the Scripture saith, 2 Cor. 11.13, 14, 15. yet whether these be not those spoken of, 2 Tim. 3.1, 2, 3, 4, 5, 6, 7, 8, 9. in these words. This know also, that in the last daies perilous times shall come: for men shall be lovers of their own selves, covetous boasters, proud, blasphemers, disobedient to Parents, unthankfull unholy, without natural affection, truce-breakers, false accusers, (for they accuse us, and are in fault themselves) incontinent, fierce, dispisers of those that are good, traytors, heady, high-minded, lovers of pleasures, more then lovers of God; having a form of godliness, but denying the power thereof; and from such we are commanded to turn away: for of this sort are they that creep into houses, and lead captive silly women laden with divers lusts, ever learning, and never able to come to the knwledge of the truth: and as Jannes and Jambres withstood Moses, so do these also resist the truth: Men of corrupt mindes, reprobate concerning the faith: but (the Lord hath promised) they shall proceed no further; for their folly shall be manifest to all men, as theirs also was.

2. Whether they be not like their forefathers of old that are spoken [Page] of, Jer. 23.14 15, 16, 17. in these words, I have seen also in the Prophets of Jerusalem an horrible thing: they commit adultery, and walk in lyes: they strengthen also the hands of evil doers, that none return from their wickedness: they are all of them unto me as Sodom, and as the inhabitants of Gomorrha: therefore, saith the Lord of hosts, concerning these Prophets that cause my people to err, Behold, I will feed them with wormwood, and make then drink the water of Gall: for from these Prophets is Prophaness gone forth into all the land: therefore thus saith the Lord of hosts; Hearken not unto the words of the Prophets that prophesie unto you; they make you vaine: they speak a vision of their own hearts, and not out of the mouth of the Lord: but they say still to them that despise me, Ye shall have peace, and to every one that walketh after the imaginations of his own heart, No evil shall come upon you.

3. Thirdly, Whether they be not like those which the Lord speaks of by Ezekiel, chap. 22.26, 27, 28. in these words: Her priests have violated my law, and prophaned mine holy things; they put no difference between the clean and unclean, and have hid their eyes from my Sabbaths, and I am prophaned by them: her princes in the midst of them are like wolves ravening the prey to shed blood, and to destroy souls, to get dishonest gaine. And the cause of it was, Her prophets had daubed them with untempered morter, seeing vanities, and divining lies, saying, Thus saith the Lord, when the Lord hath not spoken. And it is not unknown how some of them did daube up Charles the first deceased, with his princes and nobles that followed him, with their untempered morter, till they made him such a King as Salomon speaks of, Eccles. 4.13. in these words: Better is a poor and wise childe, then an old and foolish King, which will no more be admonished. The same did another party of them by Charles the second, (though more strict and zealous, but not according to knowledge) and would have drowned this land in blood, and then cryed out the Anabaptists are the cause of it, had not the Lord in mercy discovered their plot, and turned all their councels into foolishness; insomuch that some of them were branded and putsued with Gods eminent Judgements, which Master Baxter speaks of: therefore let him remember Master Love and his party.

4. Whether they be not like thos;e that the prophet Micah speaks [Page] of, Chap. 3.11. when he saith, The priests teach for heir, and the Prophets Divine for money: and yet they will lean upon the Lord and say, Is not the Lord amongst us? and no evil shall come upon us.

5. How like the men Paul speaks of Phil. 3.18.19. when he saith, Many walk, as I have told you often, and now tell you weeping, that they are enemies to the cross of Christ, whose end is destruction, whose God is their belly, whose glory is in their shame, who minde earthly things.

6. Consider how the words of the Apostle Peter are verified in these men, 2 Pet. 2.9, 10, 11, 12, 13, 14, 15, 16, 17, 18. which are these: The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust unto the day of judgement, to be punished; but chiefly them that walk after the flesh in the lust of uncleanness, and despise goverment: presumptuous are they, self-willed; they are not afraid to speak evil of dignities: whereas the Angels which are greater in power and might, bring not railing accusation against them before the Lord. But these, as natural bruit-beasts made to be taken and destroyed speak evil of things they understand not; and shall utterly perish in their own corruptions, and shall receive the reward of unrighteousness, as they count it pleasure to ryot in the day time. Spots they are, and blemishes, sporting themselves with their own deceivings, while they feast with you; having eyes full of adultery, and that cannot cease to sin; beguiling unstable souls: an heart they have exercised with covetous practices: Cursed Children, which have for saken the right way, and gone astray, following the way of Balaam the son of Bozor who loved the wages of unrighteousness, but was rebuked for his iniquity: the dumbe Ass speaking with mans voice, forbad the madness of that Prophet. These are wells without water, clouds that are carried with a tempest, to whom the mist of darkness is reserved for ever. For when they speak great swelling words of vanity, they allure through the lust of the flesh, through much wantonness, those that were clean escaped from them that live in error: while they promise others liberty, they themselves are the servants of corruption, &c. So that we may say with Jer. 5, 30, 31. A wonderful & horrible thing is commited in the Land: the Prophets prophesie falsly, and the Priests[Page]bear rule by their means, and my people love to have it so; and what will ye do in the end thereof?

And now in all that I have written, none can justly say that I have wronged or abused them at all: for 1. I do but repeat what is recorded (and that by the consent of those then in Authority) of their words and actions: and 2. I compared them with these forenamed Scriptures, to the end that we might know and judge of them by their fruits: but there are some are more transformed into the Ministers of righteousness, and can (as Paul before his conversion) out of zeal persecute the Church of God, thinking they should do God good service if they should kill us, Phil. 3.6. with John 16.1, 2. and these are a generation which, as Solomon saith, Prov. 30.12. are pure in their owne eyes, and yet are not washed from their filthiness: and notwithstanding they preach and prophesie in the name of Christ, and call him Lord Lord; yet they do not the things he saith, Luke 6.46. but cause divisions and offences, contrary to the Doctrine of Christ and his Apostles; witness their Rantizing of Babes, instead of baptizing of men and women when they believe, Acts 8.12. So that they contend not for the Faith once delivered to the Saints, Jude 3. but for a new up-start business which themselves confess they cannot finde written in the Scripture: See Mr. Baxters tenth Position, pag. 8. and Mr. Halls fifth Argument, pag. 30. therefore they serve not the Lord Jesus Christ, but their owne bellies; and by good words and fair speeches deceive the hearts of the simple Rom. 16.17, 18.

Thus having made an end with Mr. Baxter, I shall conclude with Mr. Cooks last end of his font uncovered, pag. 46. where he seems to answer this objection.

Object. But what need you write so much, in answering so little? it seems your cause is not good, you take so much pains about it: why did you not answer as briefly as the other party propounded?

This objection Mr. Cook makes against himself; by which all men may perceive, that he is sensible of his owne vanity, in multiplying words without knowledge, whereby he hath laboured to darken the counsel of God, which is already so plainly declared in the Scriptures of truth: and yet notwithstanding his being so sensible, he laboureth to hide himself under this cloke, 1. by making the objection, [Page] and 2. then to answer it himself, thus.

1. He saith the truth oft lies deep, and will not easily be found out: as it is more pretious then Gold and Silver, so it requires more diligent search: Gold-mines are not obvious to every eye; much skill and labour are requisite to finde them out: and bring the Gold to light.

Answ. Sir, I am afraid indeed that this is your Gold that you have deceived so many poor souls withall, which you have taken great pains to dig out of the mountain of ancient Fathers, the mines of mens inventions: and indeed you may well compare your work to digging, for you have digged deep to hide your counsel from the Lord, like those in Isaiah 29.15. But, Sir, we would have you understand that the sayings and commandments of [Christ] and practice of the [Apostles] are the right Silver and Gold-mines, to which we have digged through all your deceivableness of unrighteousness, false consequences, Syllogisms, and Sophistries; and are come to that sure Rock, Luke 6.47.48. which is the sayings of Christ.

But what have you to do to call Christ Lord, Lord, and yet will not do the things which he saith or commands you, Luke 6.46. which is, to preach the Gospel to all, and baptize them that believe it, and gladly receive it, Mark. 16.15, 16. with 2.41. chap. 8.12. this Gold will indure the fire, and the building will stand upon this foundation, in despight of all the power and wisdome from beneath; when your tradition of rantizing little Babes will fall and perish with the using, after the commandments and Doctrines of men, notwithstanding your great pains and skill which you exercise dayly to uphold it: and your folly will be manifest to all in time, as it is already to some, who observe what a heap of confused stuff you make of Christianing (as you call it) or rather cozening pour Children in their Cradles, which you plead for: and when you have done, you have made them seven times harder to be coverted to the Faith of the Gospel, then they were before; because now they plead (as you have taught them) that they are Christians, members of Christ, Children of God, and heirs of heaven, made so in their baptism before ever they knew it: and that they cannot fall away: for you say, Once in Christ and alwaies in Christ; and so all the men and women in England, that were baptized in their infancie, must needs be saed, [Page] by a consequence: and if this be not the broad and easie way, judge all men. But if this Gold be not Brass, by which you deceive poor souls, I am mistaken: for notwithstanding that it is affirmed they are made Christians, and they are within Covenant, and they are Church-members in their infancie; yet 20 or 30 years after you preach to them, to convert them, and to bring them into Covenant, or else you will tell them thousands that were baptized in their infancie, they will be damned. Who seeth not your folly? surely I cannot think but some of you see it your selves: yet I confess the Scripture saith, that evil men and seducers shall wax worse and worse; deceiving, and being deceived, 2 Tim. 3.13. But (Sirs) you know that by this craft you get your wealth, some an hundred a year, some two hundred, some more, some less; therefore I confess, Mr. Cook, you may say you have been in the Silver and Gold-mines: but take heed that the earth do not fall upon you, and swallow you up: for such casualties do sometimes happen to those that work under the ground in darkness; and you will not come to the light, lest your deeds should be manifest: but if you shall escape judgement in this world, yet remember the day is coming in which men shall call to the mountains to fall upon them, and to cover them from tha face of him that shall sit upon the throne; whose commands of baptizing men and women when they believe and understand the truth, have you made of none effect, by Rantizing Infants before they can beleive, understand, or give a reason of their Faith: which things are utterly unprofitable amongst men, and abominable, in the sight of God.

But you say again, that though we have now briefly propounded our judgements in these Papers; yet it is known what large discourses we have made amongst the People, and how many treatises are written on this subject.

Answ. If we have had large discourses amongst the people, to declare nothing but the word of God to them; you cannot blame us: for it is lawful to preach the word both in season and out of season; and thereby to reprove, rebuke and exhort with all long suffering and doctrine, 2 Tim. 4.2. Secondly, whereas you say we have written may treatises on this subject, I answer, That is because you have written so many against it: but yet our Treatises do not exceed yours in bigness, so much as yours do exceed ours, as appeareth [Page] thus: we you gave about a quarter of a sheet of paper, and you have answered it in seven sheets: and now I have answered yours and Mr. Baxters, which consists of neer sixty sheets, in about eighteen sheets. Now let all men judge betwixt us.

If you shall say it is no full answer: I answer, It is the better for you; and your cause will be the more advanced: and I pray take your advantage, and spare not. But time will manifest all things.

Againe, I remember you say, that we are the people that subvert whole housholds.

To which I answer; Sir, you much mistake your selfe, as Ahab did when he told Elijah that it was he that troubled Israel: who answered and said, I have not troubled Israel, but thee and thy Fathers house, in that ye have for saken the Commandments of the Lord, and followed Baalim. So say I to you: It is not we that subvert whole housholds: for we baptize none of any house, but those that beleeve and manifest their saith, according to the commandment of Christ, and example of his holy Apostles, Mar. 16, 15, 16. Act. 8.12. with ver. 37. but it is you (Mr. Cooke) that subvert whole housholds, when you baptize Children and all, and by that means you subvert whole nations, for filthy lucre sake: so that you may well say (with Demetrius, Act. 19.25.) to the rest of your Brethren; Sirs, you know that by this craft we get our wealth: the which mystery of your iniquity, I shall now make more manifest, in shewing the reasons of our dissenting from the Church of England, and all other Churches; which stand upon these four Pillars: that is to say,

1. Humane learning: for, take away that which you had at Cambridge or Oxford, and you have no Ministry; but all men may preach as as well as you; nay, I might say better.

2. Your Rantizing or cozening of poor Babes in their Cradles: take away that, and you have no Church. But others who have faithfully preached the Gospell, and converted Souls to the faith, and baptized them to in the name of Jesus Christ, have a far greater.

3. Your Tythes or forced maintenance, The wages of unrighness, 2 Pet. 2.15. after which you all go astray: take away that, and we may preach who will, for all you. By which it appeareth, you are all hirelings, and will labour no longer then you are paid for it: neither do you care for the flock, any longer then you are paid for it: by all which you make that old papistical Proverb good upon your selves [Page] (which is) No peny, no Pater-noster: so say all you in effect, No money, no Preaching, &c.

4 The Magistrates sword, by which you have been upholden these many yeers, unto which you have applied your selves: when poor Souls out of conscience have denied you to eat of the Milke of that flock which you never sed, and to taste of the fruit of that Vineyard which you never planted, then you have gone to the Magistrate for assistance that you might take it away by force; pleading that you have right to it from the Scripture, and that you can prove your right by the Scripture, when it is no such thing. And thus have you made the Kings and Rulers of the Nations drunk with the Wine of the wrath of your fornications, and have caused them by your delusions to give their power and strength to the Beast, and to make warre with the Lamb; but he shall overcome them: for he is Lord of Lords, and King of Kings; and they that are with him are called, and chosen, and faithfull: See Rev. 17.13, 14. These therefore are the reasons of our dissenting from you,

1. Because you take Tythes, or a forced maintenance, even from those which you call Hereticks: whereas the Priests under the Law, when they were at the worst, never demanded Tythes of the uncircumcised Gentiles that were not of their religion, but counted it an abomination.

Againe, Though Tythes were by the Law to be paid to the Preists by the people under the Law, yet when the Gentiles were converted by the preaching of the Gospell, and questioned what things they should observe concerning the Law, Act. 15.24. the Apostles answer was, ver. 28, 29. It seemeth good to the holy-Ghost and us to lay upon you no greater burden then these necessary things: viz. That you abstain from meats offered to Idols, and from blood, and from things strangled, and from fornication: from which if you keep your selves, you shall do well, &c. these we see were necessary things: and this was all the burthen, as conserning the Law, that it seemed good to the holy Ghost and the Apostles to lay upon the Gentiles; wherein there is not one word nor sillable spoken about that intolerable burthen of Tythes, which is Antichristian, and denieth Christ to be come in the flesh, who changed the priesthood, and therefore there is of necessity a change of the law, see Heb 7.11, 12. Now seeing that both the Priesthood and Law are changed, I pray where is your [Page] ground to take Tythes as Priests? or what law compels the people to pay Tythes to you, as unto Priests? answer, if you can.

But it may be you will say, you are Ministers of the Gospel; and the Ministers of the Gospel must live of the Gospel.

Answ. Then it seems you have granted they must not live of the Law: but Tythes are by the Law: therefore they must not live by Tythes.

Secondly, whereas you say they must live of the Gospel; I answer: why do you not then, and be quiet, and take what people will give you, and eat what is set before you, as Christ hath commanded Gospel-Ministers to do, and be content? Mat. 10.10. with Luke 10.6.7. But it may be you will say this maintenance, is not sufficient: and if it be left to the people, they will starve you.

Answ. If it be not enough, then you may labour with your hands the thing that is good, to supply your wants, as Paul and the other Apostles did, which were as good, and better Ministers of Christ then you are: See Act. 18.1, 2, 3. with 1 Cor. 4.11, 12. and 2 Thes. 3.7 8.

2. Whereas you say, (as I have heard some) that the people would starve their Ministers if it were left to them; I answer, Then they are no Christians, as you have born them in hand they were: for if they were Christians, they durst not let their Teachers starve, if he took but any honest course to live. But to conclude, the truth is, if you can neither trust God for a livelyhood whilst you are about his work; nor be content with what the people will freely give you; nor yet labour with your hands to supply the rest of your wants; you are not yet fit for the work of the ministery: and therefore you may leave it to those that are better able to go through the work; and to be content with the wages that Christ hath allowed them.

Your next is 1 Cor. 9.7. Who goeth a warfare at his owne Charge?

Answ. It is true: neither do any go a warfare at their enemies charges: but the Separates and Anabaptists you say, are your enemies: therefore you cannot in conscience expect any from them, because you war not for them, but against them. All you can have from that Scripture is, that you should have charges of them you fight for: and if they judge the quarrel good that you have in hand, its but reason they should maintain you in it: but it must be freely or [Page] else, if you force them, you fight not for them, but against them, and make them your enemies, and lose your priviledges.

Again, You will say, Who planteth a Vineyard, and eateth not the fruit thereof?

Answ. It is true: but you never planted the Vineyard of the Separates and Anabaptists, as you call them, therefore you may not eat of the fruit of their labours, except you buy it, or take it from them wickedly by force: nay, you say we are not the Lords Vineyard, but rather an accursed people, like the ground that brings forth thornes and thistles: therefore you cannot possibly expect any fruit of us: for men cannot gather grapes of thornes, nor figs of thistles.

Again, you will say, Who feedeth a flock, and eateth not of the milk thereof?

Answ. Truth: but you do not feed the flocks of the separated people and Anabaptists; nay, you will and do say, they are not the flock of Christ, but Wolves and Tygers: therefore, if there be milk to be had amongst them, you have no right to it, because you feed them not; neither can you in the second place expect any from them, because you deny them to be a flock.

Lastly, You will say, We must not muzzle the mouth of the Ox that treadeth out the corn.

I answer, It is not true; but what is that to the other beasts that tread out no corn, but rather destroyeth it, and will not suffer it to grow till the Harvest; but will pull up Wheat and Tares together, contrary to the command of the Lord of the Harvest. Mat. 13.28, 29, 30. and this is one reason of our dissenting or departing from all those Churches whose Ministers do thus covet after the wages of unrighteousness, whose Priests teach for hire, and whose Prophets divine for money; and yet are so impudent as to lean upon the Lord, and to say, Is not the Lord amongst us? and no evil can come upon us, 2 Pet. 2.14, 15. with Micah 3.11.

The second reason is their pride, because they plead humane learning to be the glory of their Ministry, as appeareth by their slighting of all those that have not served an apprentiship at Cambridge or Oxford; calling themselves Orthodox Divines, and the other illiterate mechanick men: and sometimes, when you are so put to it, that you have nothing to say for your selves, then you will confess that learning [Page] is but the hand-maid, and grace is the Mistress. But I pray what part of Scripture do you finde this saying written in? or is not rather one of your cunningly devised fables, which Peter saith he never followed, 2 Pet. 1.16. But doth any wise Christian think that grace being in the heart of a man or woman, cannot do her own work without a maid? or did any man ever read in the Scripture that humane learning was graces hand-maid? if there be such a place, let us see it: but if there be not, for shame leave this idle fantastical reasoning; and know, that it is but to set up self, and flesh, and the Devil in mens hearts: for he that believeth and is baptized, shall be saved, Mark 16.15, 15. if they indure to the end, Mat. 24.13. and Christs sheep are those that hear his voice and follow him, and he give will them eternal life, and none shall pluk them out of his band. John 10.27, 28. but he doth not say, If they have humane learning, or if they were educated at Cambridge or Oxford, or at some University: nay, God is so far from taking delight in the words that mans wisdome teacheth, that he saith he will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent, 1 Cor. 1.19. and he chuseth not many wise men after the flesh, nor many mighty, nor many noble; but God hath chosen (as James saith, chap. 2.5.) the poor in this world rich in Faith, and heirs of the kingdome promised to them that love him: and God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty and base things, and things that are dispised, hath God chosen: yea, and things that are not to bring to nought things that are: and this he doth, that no flesh should glory in his presence, See 1 Cor. 1.26, 27, 28, 29. and yet you will glory in your humane leaning, saying at least, it is graces handmaid; when the truth is, if grace be truely in the heart of a man, it is able to do its work without an handmaid: for the Lord saith, My grace is sufficient; and his strength is made perfect in weakness, 2 Cor. 12.9. and the Lord is so far from setting up learned men above unlearned, that Christ saith, Luke. 10.21. I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and revealed them to Babes; even so, O Father, for so it seemed good in thy sight. And it was alwaies Gods way, (or for the most part) to chuse his Prophets [Page] out of unlearned men, and honest labouring men, that knew what it was to get their living by the sweat of their brows; and not such as were brought up idly, so that they cannot dig, and are ashamed to beg: and therefore prove unjust Stewards. These are not fit to be Ministers of Christ, because they must preach for hire, or else they cannot live; therefore they must please men, and have mens persons in admiration because of advantage, as Jude saith, ver. 16. or else men will give them little or no wages: but the Lord chose other manner of persons, as Moses a Sepherd, Exod. 3.1, 2. Elisha a plow-man, as he was plowing, 1 King. 19.19, 20. David a shepherd, as he followed the Ews great with yong, Psal. 78.70, 71. Amos an herds-man, and one that gathered Sycomore: The Lord took him as he followed the flock, and said, Go prophesie to my people Israel, Amos 7.14, 15. and Fishermen, as they were about their honest callings and mending their nets, like people that intended still to follow their callings; them Christ called to follow him, and to preach the Gospell: he did not say to them, as the learned Priests now a daies to honest tradesmen, You must abide in your calling; you must not preach, but leave that to the learned Divines that have been brought up to it: you must not presume to take such a work upon you, &c. but Christ was not of their minds, as you may see, Mat. 4.18, 19, 20, 21, 22. Likewise he chose ignorant and unlearned men, as Peter and John, yea, and they were so when he had left them, (in the judgement of the learned Priests and Rulers) as appeareth, Act. 4.13. Thus all men may see how contrary the Priests of this Nation do walk to Christ and his Disciples.

Object. But Christ was able to teach them all wisedome, and did give them extraordinary gifts for the perfecting of his work: but now there is none such; therefore men must get abilities by humane learning.

Answ. This is a gross mistake, for we have nothing else to do but to beleive and obey that word which was by them preached, when they were so indued with those gifts aforesaid. And now if any man preach, he must preach that word, 2 Tim. 4.2, 3, 4. for that is able to do all the work of conversion and sanctification, and to make us wise to salvation through faith in Jesus, and to make the man of God perfect, and throughly to furnish him unto all good works, chap. 3.15, 16, 17. And if men or Angels preach any [Page] other Gospell then what they preached, let them be accursed: see Gal. 1.8, 9. and therefore we are commanded to stand fast, and hold the traditions which they have taught us, whether by word or epistle: see 2 Thess. 2.15. and the Lord Christ prayeth for all those that shall believe in him through their word, John 17.20. therefore they are the Preachers by whom I do believe; and the word is already preached that I must believe and obey: therefore no need of a little dirty humane learning, to make a man a preacher of that which is so plainly preached already, but every English man may declare it to his Native Country-Men, and so may Men in all Nations.

2. Whereas you say Christ taught them then himself: I answer, so he doth now teach those that desire to be taught of him: and I question not but some are so well taught by him that they are able to stop any of your mouths by sound Doctrine, that shall oppose them. And thus have I given you another reason of our dissenting from the Church of England.

The third reason is their lying & deceit, even when they are exercised in the holy ordinances of Christ, as I shall make appear, by shewing the depth of their deceits concerning their baptizing of Infants, which they have no word of God for, but have successively brought it along with them from Rome, as appeareth thus: When Luther and others separated from Rome, they were not baptized againe after they separated, but brought Romes baptisme along with them, notwithstanding they confess that it is a false antichristian Church, a den of theeves, a cage of unclean and hatefull birds, from which all Gods people are commanded to separate, and touch no unclean thing; and then he will receive them, 2 Cor. 6.17. yet they will and do still touch their baptism, which is the ground and root from whence all other branches do spring: for without baptism there is no visible Church, all will grant, that own ordinances: but they being thus far charged, they presently fly from the Church of Rome, and plead their own innocency and purity in separating from them: the which I deny, so long as they retain the Popes or Divels baptism. But they will tell, that the Ministers of England have given us great satisfaction, in shewing the reasons why Infants ought to be baptized; which are as followeth in the Sacraments, or things so called.

Quest. What is required of persons that are to be baptized?

[Page] Answ. Repentance, whereby they forsake sin; and Faith, whereby they stedfastly believe the promises of God made to them in that Sacrament.

Quest. Why then are infants baptized when by reason of their tender age they cannot perform it? namely, this faith and repentance.

Their owne answer again is this.

Answ. Yes; They do perform it, by their sureties, which promise and vow both (that is to say, both faith and repentance) in their names.

Well, thus far we have drove the matter; and now we will hear what the Scriptures say for themselves, and the children they answer for, thus:

When a poor Child is to be Christened, as they call it, (or rather cozened, as I call it,) then the Minister doth demand of the Godfathers and Godmothers (as they call them), these ensuing questions:

1. Dost thou forsake the Devil and all his works, the vain pomps and vanities of this wicked world, and all the sinful lusts of the flesh, so as thou wilt not follow or be led by them?

Answ. I forsake them all. I say, It is well if they do.

Quest. 2. Dost thou believe all the Articles of the Christian faith? &c.

Answ. All this I stedfastly believe. I say, it is well if they understand them first.

Quest. Wilt thou be baptized into this Faith? saith the Priest to the sureties.

Answ. It is my desire, say they: when they never intended it, because according to their owne judgement, they were baptized in their infancie, before they knew it. Thus all rational men may see what abominable lyes they tell, when they are about baptizing infants; the God-Fathers and God-mothers saying it is their desire to be baptized into that faith, when there is no such thing intended: and then they take the poor child (that knew nothing of what they said or did together) and sprinkle a few drops of water upon its face, putting to or taking the name of Christ in vain over it; and then they say it is a Christian, and fall a praying that it may lead theremaining part of its life according to this beginning. And now let all that fear God judge whether there be not wickedness, lying, [Page] and deceit used in them baptizing, or ingrafting members into the Church of England; yea, such lying and deceit, as all men may see, if they be not wilfully blinde. Therefore now let all men take heed henceforward, how they satisfie themselves with such frothy stuff, with such lying and deceit, instead of the truth of Jesus Christ, which is able to save their souls that cleave to it, and contend earnestly for it: but all lyers, & whosoever doth either love or make lies, shall have their part in that lake that burneth with fire and brimstone; which is the second death: See Rev. 21.8. with chap. 22.15.

But now the great Objection by which men think to save themselves from the guilt of all this evil, is this: O, say they, but we have laid aside the Common-prayer-Book, and we will no longer owne the things therein contained.

Answ. Then it seems you grant that it was not of God, but of Satan; and therefore you have laid it aside: for if it were of God, it is your grievous sin to lay it a side, and not practice it: for you, and I, and all Christians, ought to lay down our lives for the truth of Christ, rather then let it be laid aside.

2. But have you laid aside your baptisme that you had by the Common-prayer-Book? I speak to all you that are 16 or 20 years of age, and upwards: if you have not, how have you laid aside the Common prayer-Book? or why do you lay it aside, and yet retain the baptisme that you had according to it, and the rules prescribed in it? is not this plain dissembling, deceiving your selves, and mocking of God? consider it well in the fear of God, before it be too late: had you ever any baptisme but that you had in your infancie? or were you baptized since you believed? if you were not, then you are still unbaptized persons, and no visible Christians by profession, because you have not put on Jesus Christ, by being baptized into him since you believed: See Gal. 3.26, 27. you have but received Common-prayer-Book-baptism, which is full of lyes and deceit, as I have already proved at large, shewing that the Godfathers and Godmothers stood by and said they desired to be baptized, when they never meant it: and then their taking the poor Babes that said nor knew nothing of their doings, and baptizing them, and making them Christians as they think, before they know either Christ or their owne Parents, or their right hand from their left. Thus have you the third reason at large, why we separate or dissent from the Church of England; which is the Priests lying and deceiving the people, by false baptism instead of a true.

Our fourth and last Reason is, the Priests their teachers cruelty and bloodthirstiness: for they are them that would build up. Sion with blood, & Jerusalem with iniquity; as Mic. 3.10, 11. for they do not onely preach for hire, and divine for mony; but they would have the life and blood of all that will not be of their minde and judgement; and the weapons of their warfare are not mighty through God, by his Spirit, and the sword of the Spirit, which is [Page] [Page] the word of God, to cast downe high imaginations of men, and to stop their mouths by sound doctrine, as 2 Cor. 10.4, 5. with Eph. 6.17. but the weapons of their warfare are carnal, and mighty through the Magistrates, to pull downe mens houses, and hale them to Prison, and convert them with Prisons, and stocks, and whips, and Gallowes; these are the weapons of their warfare: men must believe as they believe, or else be hanged or banished, or at least be imprisoned, and disabled to get an honest living by the labour of their hands. And how doth this their doings agree with that saying in Rev. 13.16, 17. which saith, that none might buy or sell, but they that worshipped the beast and his Image, and received his Mark, &c. let all that fear God, and understand themselves, judge.

Object. But they do not persecute now: for now all opinions have liberty enough.

Answ. We will never thank them for it: for we know it is against their wills, witness Mr. Baxters incensing the Magistrate against us, to cut us off as soon as highway-murderers; and their dayly preachings and printings extant: therefore praised be the great God, in whom we trust, who hath changed the times and seasons at his pleasure, for the good of them that fear him; and hath given his Churches rest for a little season, to the end we might renew our strength, and walk in the comfort of the holy Ghost, and be edified. And thus have you four reasons at large of our dissenting or separating from the Church of England.

1. Because of the Priests or — Ministers covetousness, as appeareth by their taking tythes and forced maintenance greedily; looking every one for his gaine from his owne quarters, as Isa. 56.11.

2. The Ministers pride, in advancing themselves, by reason of their humane learning, above those that have the Spirit and truth of God in them more then they.

3. Because of the Ministers deceit and falshood, in administring Antichrists baptism, piecing and patching of it together with lyes and deceits, to make the poor people believe it is the baptism of Christ.

4. Reason is, their cruelty and bloodthistiness as aforesaid, in that they would have all suffer that are not of their minds, and believe as they believe; being the same that is done at Rome, to those that will not believe as the Church believe. From all which I reason thus:

If these things be in the Teachers and Leaders of the people, what may we expect from the poor deluded people, thus blindly led, but onely Christs words fulfilled, (viz.) If the blind lead the blind, they will both fall into the ditch.

Thus having laboured to manifest the truth of Christ to those that know it not, and to vindicate the truth against those that do speak evil of it, and the professors of the same; I having also laboured to make the folly and wickedness of deceivers (who transform themselves into Ministers of righteousness) manifest to all; I commit my lines to the view of all, both friends and enemies; not doubting the favourable acceptance of the one, not at all fearing the subtilty nor malice of the other: but desiring the blessing of God upon my weak and unworthy labours, for the good of all men, I remain,

Yours engaged in the service of Christ, Henry Haggar.

FINIS.

Information about this book

Title statement

The foundation of the font discovered to the view of all that desire to behold it. And, the baptizing of men and women when they believe (in rivers and fountains) proved to be a standing ordinance in the Church of Cchrist to the end of the world; by plain Scripture-proof. In answer to Mr. Cook's Font uncovered, for infant-baptism; and Mr. Baxter's Plain Scripture-proof for infants church-membership and baptism. With a word sometimes upon occasion to Mr. Hall's Font-guarded; which is more fully answered by Thomas Collyer. By Henry Haggar, a servant of Christ, and the congregations of his saints.

Haggar, Henry.

Edition statement

1653

Publication

Publisher

Text Creation Partnership,

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Date

2009-03 (EEBO-TCP Phase 1).

ID [DLPS]

A86328

ID [STC]

Wing H186

ID [STC]

Thomason E711_1

ID [STC]

ESTC R207114

ID [EEBO-CITATION]

99866185

ID [PROQUEST]

99866185

ID [VID]

118449

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(EEBO-TCP ; phase 1, no. A86328)

Transcribed from: (Early English Books Online ; image set 118449)

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Source

— The foundation of the font discovered to the view of all that desire to behold it. And, the baptizing of men and women when they believe (in rivers and fountains) proved to be a standing ordinance in the Church of Cchrist to the end of the world; by plain Scripture-proof. In answer to Mr. Cook's Font uncovered, for infant-baptism; and Mr. Baxter's Plain Scripture-proof for infants church-membership and baptism. With a word sometimes upon occasion to Mr. Hall's Font-guarded; which is more fully answered by Thomas Collyer. By Henry Haggar, a servant of Christ, and the congregations of his saints., Haggar, Henry..

Extent

[8], 132 p.

Printed for Giles Calvert, at the black Spread-eagle at the west-end of Pauls.,. London, :: 1653.. (Annotations on Thomason copy: "Buzard" after 'Haggar' on title page and on p. 132; "August ye 17"; "Thou art a Haggar sure for wise men scorn thy lure and lett your Saintship bee noted for heresie".) (Reproduction of the original in the British Library.)

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