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 64] 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 65] 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 66] 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 67] 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 68] 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 69] 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 70] 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 71] 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 72] 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 73]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 74] 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 75] 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 76] 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 77]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 78] 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 79] 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 80]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 81] 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 82] 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:

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 84] 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 85] 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 86] 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 87] 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 88] 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 89]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 90] 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 91] 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 92]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 93] 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 94]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 95] 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 96] 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 97] 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 98] 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 99] 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 100] 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 101] 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 102] 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 103] 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 104] 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 105] 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 106] 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 107] 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 108] 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 111] 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 110] 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 111] 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 112] 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 113] 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 114] 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 115] 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 116]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 117] 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 118] 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 119] 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 120] 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 121] 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 122] 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 123] 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 124] (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 125] 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 126] 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 127] 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 128] 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 129] 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 130] 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 131] 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 132] [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,