Wherein they may clearly behold a brief Con­futation of a certain un-licensed, Scandelous Pamphlet, Intituled, The Remonstrance of the Anabaptists, by way of Vindi­cation of their Separation.

The Impertinancies, Incongruities, Non-consequences, Falsities, and Obstinacy of William Kiffen, the Author, and grand ring leader of that seduced Sect is discovered and laid open to the view of every indifferent eyed Reader that will not shut his eyes against the Truth.

With certaine Queries, vindicated from Anabaptisticall Glosses, together with others propounded, for the Informati­on and Conviction, (if possible) the reformation of the said William Kiffen and his Prosylites.

By Josiah Ricraft, a well willer to the Truth.

1. John, 4.1. 2. Tim 3.6.

Dearly beloved, beleeve not every spirit, but try the spirits whether they are of God, for many false Prophets are gone out into the world, for of this sort are they which creepe into houses, and lead Captive simple wo­men laden with sins, led away with divers lusts.

Published by Authority.

London Printed, and are to be so [...]d by Peter Cole in Cornhill, at the signe of the Printing P [...]esse; And John Hancock in Popes-head All [...]y, 1645.

Courteous Reader,

I Had not troubled the Presse in this scribling age, had I not accidentally met with an unlicensed, Scandalous Pamphlet in print, in Answer to six Queries I had heretofore propounded, in behalfe of a friend of neere relation, but to my know­ledge, I never saw the man to whom I propounded them un­to, but by credible hands I am certified, he pretends a new light, and takes upon him to set up A new found Church, and by this means seduceth and draweth away mens wives, children, and servants to be his prosylits, to the great grief of those that should have the power and government over them.

And now finding my opposit so ready and bold to Print without Authority, and some friends very earnest with me to Answer; It prevailed with me (by consent of Authority) to put forth this my ensuing Discourse, with certaine Queries more into the world, with my opposits wandering discourse, for the satisfaction of all sides and parties, and to stop the mouthes of all, I have here laid it down as it came written with his owne hand and name subscribed thereunto to my hand, and not as it was most falsely added to and taken from in the printing to cover his nonsensicall absurdities, which any judicious man may discern. It is my intent to speake to his Answers to my Queries so far as they seeme to have any colour of reason or argument in them, but, where I finde him impertinent and extravagant, I give him leave to wander a­lone in the middest of his own mistakes which are very many: [Page]Now kinde Reader impartially peruse this my short Treatue before thou passe they sentence as many do now adayes, be­cause they are prejudiced at the matter, though never so true, or the Person, though never so godly, because neither Person nor matter agrees with the temper of their opinion: I wish England at this day could not witnesse this truth with grief, to see that monstrous Hydra of opinions, and divisions upon divisions, with sub-divisions, and these increasing daily, plea­ding Toleration with a brasen brow and an impudent face, not fearing to abuse that ever to be honoured high Court of Par­liament of England, with that faithfull Kingdome of Scotland, and the right Reverend, the Assembly of Ministers of England, and the rest of our honoured Arthodox Ministers, and the two worthy Patriots, Mr. William Prynne of Lincolns Inne Esq; with Mr. Doctor Bastwick; And if this lawlesse generation may proceed under the vizor of a Liberty for tender Con­sciences, our condition will suddenly be worse then it was in the time of the Bishops in their lordly height, for instead of a prodigall Hirearchy, we shall have a turbelant Anarchy, but to prevent both, It shall be my prayers to God, to put it into the hearts of those truely Noble, and right Honourable ones, who sit in the Stern to guide and preserve the tottering Ship of this Kingdom, to use means to the height of their powers to bring it to the Haven of happinesse, a setled Reformed gover­ment amongst us, which they and we both have entred into a Covenant to perform in every of our places according to our powers, That God may be one, and his name one in the three King­doms: So prayeth he who is a well willer and Servant to Eng­lands friends in Jesus Christ to serve them,


A Looking Glasse for the Anabaptists and the rest of the Seperatists.


BY what Warrant of the Word of God, doe you Sepe­rate from our Congregations, where the Word and Sacraments are purely dispensed.

Kiffens Answer. This Queire seemes to import thus much, that from such Congregations where the word and Sacraments are purely dispensed men ought not to seperate, but that men are, and ought to seperate from such where the word and Sacraments are not purely dis­pensed: Your Queare seemes to grant but however though it should be denyed those scriptures plainly proves Rev. more ful­ly manifested in Rev, 18, 1, 2, 3, 4, 5. Esa, 52, 2. and more at large spok­en of, 2 Cor: 6:14 to the end as also Practised by the Apostle Paul himselfe in Acts, 19, 8, 9, 10. But now Sir here lies the Quest, that your Congregations be such as where the word & sacraments are pure­ly dispersed then we sin & you justly charge us with sisme, for sepe­rating from you, but that it be not so that your congregations are such but one the contrary such as doe not dispence the word & Sacra­ments purely then wee doe well, and you sin in charging us for sisme in doing what the word commands and the Saints practised, and ther­fore we haveing nothing to prove that the word and sacraments are purely dispenced among you but your bare afirmation it cannot satis­fie our Consciences and I marvell how it satisfieth you; doeth not the word o [...] God like a two edged sword fight against you, may not that scripture Iustly be aplyed to you Ier, 1, 7, 9, 10, 11. for do you not day­ly admit and suffer to be amongst you, such as doe according to Gods word leaven the whole lamp: 1 Cor, 5, 6, and doe not purely despence the word upon you for their he [...]ling, the spirit of Christ saith such glo­rying is not good and the feast of the Lord ought not to be keept with them, and I pray you shew me what pure institution have you for the [Page 2]baptising of Children which is one of your great sacraments amongst you, what can you finde for your practise herein more then the durty pudle of mens inventions, and therefore when the Sacraments are purly administred, according to the pure instritutions of the Lord Iesus and when you have dispenced the word, and power of Christ for the cutting of all Drunkards Fornicators Covitious Sweraers Dyers and all abominable and filthy persons & stand together in the faith a pure lump of beleivers, we I hope shall joyne with you in the same Congre­gations and fellowshipe and nothing shall separate us but, death, but tel then we shall present those Scriptures as an adition to those formely quoted wherein we have sufficient testimony from you comparing them with your practice that the word and Sacraments are not purely dispensed among you, 2 Thes, 3, 6: Eph, 5, 3, 4.5, 11: Gall, 5, 9 12: 2 Cor, 6, 14, 15: 1 Cor, 5, 4, 5, 6: Asts, 2, 40.

The Reply of JOSIAH RICRAFT to W. K. his Answer

FOR your Answer to this my First Queare, which you affirme seemes to import thus much, that from such Congregations where the word and sacraments are purely dispensed, men ought not to seperate, but that men are, and ought to seperate from such, where the word and sacraments are not purely dispensed, It is well you used that evasion (seemes) which you doe twice in one sentence (yet many things seemes to be, which are not:) And if I should take the advantadge of falling upon every passage of your discourse, I might shew you how my Queare in many respects though it doth impley as in the case of our Church the unlawfulnes of all Seperation from out Congregations where the Word and Sacraments are purely dispensed, yet it doth not impley, that men are, and ought for to seperate from such a Church where the word and Sacraments are not so purely dispensed, because there are differant degrees of purity and reformation of Churches, and whilest the Word and the Sacraments are dispensed according to the in­stitution for the maine though there may not in some Axedentalls and Cercumstances and Concometents be that purenesse which ought to be, and is desired; Yet to seperate from such Churches, hath neither ground in the Word, nor the approved Iudgement of [Page 3]godly and learned Devines: Yea further, a Church may come to be so corrupted as that the Word and the Sacraments in somethings of Substance may be corrupted, and yet it is not lawfull for men pre­sently to seperate: There is something else to be done before they leave such a Church, for they ought to try and use all meanes and ways to sée if the Church may not be healed. In this kinde I could give you many instances of the unlawfullnesse of a sudden se­peration from a corrupted Church; God will not have his people come out of Babylon untill they have used all meanes to heale her, as is evident, 51. Jeremiah, verse 9. Wee would have healed Baby­lon, but she is not healed: Forsake her, and let us go every one into his own Country. Which shewes Babylon must not be left till first meanes habe been used for her healing: And if you had read aney thing in this point, you would know that as there is an unjust and an un-nessessary Seperation which is upon leight and small causes, so there is a rash and unadvised seperation in forsaking a Church sud­denly and willingly without wayting in the use of all meanes for Re­formation, but I shall spare to speake further of this, and now come to speak to the maine of your discourse to this my first Queare nam­ly to shew our Congregations are such as where the Word and Sacra­ments are purely dispensed, and then according to your own confes­sion you sin and are justly charged with Schism for Seperating from us: All the Scriptures that are coated by you in the beginning of your discourse, and the close to this Queare doe none of them in the least prove the Seperation from such a Church as ours is, where there is a profession of the true Faith the most essentiall noate of a visible Church, as is confessed not onely by great reformed De­vines, but even by some Seperatists themselves, as Mr. Robinson, and we have also the Word of God powerfully preached, professed, and maintained, and the right administration of the two Sacraments. As for your Scriptures, they onely prove a lawfull Seperation from Heathen Idolators, and Blaspheming Jewes, and Antichristian Idolators, Familiar and volentary unnecessary private society with wicked men, or the casting out of evill men by those that have the po­wer in the Church: And if you look over the Scriptures again (and God give you grace to consider) you will finde all this to be true, as for those grounds by which you would prove that the Sacra­ments are not purely dispensed amongst us, and so you may low­fully [Page 4]Seperate from us, namely in regard that wicked persons are admitted and suffered amongst us, to come to the Lords Table, and that Children are Baptized amongst us; I answer these are noe grounds, and I dare challenge you and all the Anabaptists in Eng­land of your way to bring any Scripture wherein you have any pre­cept or example to Seperate from a Church for some wicked per­sons mingled with good, or because Baptisme is administred to In­fants: Is any man so ignorant as to deny the Church of Corinth to be a true Church? Yet I say there was wanting Discipline, and more horible abuses of the Sacraments, and many vicious persons uncast out, 1. Cor. 5.1, 2. & 1. Cor. 11.17, 18, 19, 20, 21, 22.30. al­so, 1. Cor. 15.12. with the 2. Cor. 12.20, 21. Yet Paul writes to them as a true Church. Many such instances I could give you, as also that of the Israellites where there wanted Discipline, and the Ordinances most grossely abused, yet we account of them to have béene a true Church, 1. Sam. 2.16, 17.22.29. And in this case the A­postle Paul speaks of many loose and uncleane persons, and yet in many of his Epistles, though he blames the not casting out of such, yet he blames not those that continued in the Church with such; and in all his Exhortations about purging out the old Leaven & putting away the wicked persons from among them, never exhorts private persons in case his Apostallicall commands were not obey­ed, that then they should Seperate; and in particular he gives not any directions to the house of Cloe to Seperate from the Church, although they had made their addresse to the Apostle, 1. Cor. 1.11. And for our Baptizing of Children which in scorn you call one of the great Sacraments amongst us; Know we have ground in the Scrip­ture for our practises therein, and do not go into the durty pudle of mens Inventions (as you say) but from the Covenant made to belée­vers, Gen. 17.7, 8, 9, 10, 11, 12, 13, 14. with Acts 7.8. and Rom. 4.11. also Levit. 12.3. with Luke, 2.21. and 1. Cor. 12.13. likewise Gal. Baptisme, it succéeds Cercumcision, Coll. 2.11.12. [...] it did not, the condition of Christian Infants in this time of the Gospel, were worse then the condition of Iewish Infants under the Lu [...]? First in regard of their age, if Baptisme may not be conferred upon them now, as Circumcision was upon the Iewish Children: Secondly, if Baptisme belongs not to Infants, then the Grace and Favour of GOD by Iesus Christ his coming, is [Page 5]more obscure & strait, and lesse testified then it was to the Iewes; which to afirm, were a great indiguity offered unto Iesus Christ: Thirdly, if Infants may not be Baptized, where is the enlarge­ment of the Covenant, or fulfilling of the Commission of Iesus Christ? Matt. 28.19, 20. It was the Apostles practise at their Preach­ing of the Gospel throughout the world, to Baptize both the House-holders & the Houshold, 1 Co. 1.16. & Acts, 16.35. with Acts 16.15. Children of beléevers, they are holy as they are within the Cove­nant & Abrahams séede, they be joynt heires by the promise of the kingdom of GOD and of Christ; there is no reason therefore to with-hold the Baptisme of Water from them whom GOD Him­selfe vouchsafeth the Baptisme of His Spirit, with the blessings of Abraham for an inheritance of his everlasting Kingdome, 1. Cor. 7.14. and Rom. 11.16. with Acts, 3.25. also Isa. 46.3, 4. and Gal. 3.2. with Psal. 22.23.30, 31. and Luke, 1.41.44. with Acts, 20.47, 48. also Rom. 8.9.16. and Luke, 19.9. with Mark, 10.13, 14, 15, 16. And for the conclusion of your discourse upon this my first Querie, I say to you as Christ said in another case, Goe and learne what these Scriptures meane, Jude 19. These be they that Seperate, 1. John 2.19. They went out from us, but they were not of us.


By what Scripture warrant do you take upon you to erect now framed Congregations, Seperated to the disturbance of the great worke of Reformation now in hand?

Kiff-Ans. This Querie hath in it these 2, parts, 1. That we erect new framed seperate Congregations, secondly, we do by this disturbe the great worke of reformation now in hand.

To the first it is well knowne to many espetially to our selues that our Congregations were erected and framed as now they are accord­ing to the rule of Christ, before we heard of any reformation even at that time when Episcopacy was in the hight of its vanishing glory (& we are confident will remaine in the despit of all cruelty) euen when they were ploting & threatning the ruine of all those which opose it, & we hope you wil not say we sinned in seperating from them whose er­rours [Page 6]you now condemne, and yet if you shall still continew ta brand us with the names of Annabaptists Sismaticks Heriticks and for saving our selves from such a generation Acts, 240: as you your selves have cut of and from such a superstitious worships as you say shal be reform­ed we conceive it is your ignorance or worse and though you con­demne us, Christ will justify us even by that word of his which hee hath given us, & we de [...]siret to practice and have alreadie commended to you, in the conclusion of our answer to the first Querie.

And for the second part of your Querie that we disturb the great worke of reformation now in hand I know not what you meane by this charg unlesse it be in that you are angry with us in that we disturb you, in reforming our selves, before you, for as yet we haue not in our understanding seene neither can we conceive of any thing that we shall see reformed by you accorbing to trueth but that through mercy we inioy the practis of the same already and wheras you tell us that the work of reformation is now in hand noe reasonable men will force us to disist from the practice of that which we are perswaded is accord­ing to truth, and wait for that which wee know not what it will bee, and in the meane time practice that which you your selves say must be reformed, but wheras you tell us of a great worke of reformation; we should intreat you to shew us wherin the greatnesse of it doth consist, for as yet we see noe greatngsse unlesse it be in the vast expence of mo­ny and time, for what great things is it to chang Episcopacy into pres­bitery and a book of Common prayer into a Directory and to exalt men from livings of 100. l. a yeare to places of 400. l paranum for I pray consider is there not the same power, the same preists, the same people, the same worshipp and in the same manner still continued, but when we shall see the great work of reformation appeare that you have fra­med your Congregation according to that true and unchangeable patterne, 1 Cor: according to the command of our saviour, Matth, 19.20: and the Apostles practice Acts 2: 41: & 5, 13.14. & made all thinges sutable to the pattern as Mos [...]s did Exo 25: 40. Hebr. 8, 5, you will see I hope that we shall be so farr from disturbing the work as that we shall be one with it.

The Reply. FOR your Answer to this my second Querie, in­stéed of shewing Scripture warrant for such a pri­vate man as you are, to erect a new framed Congregation; You al­ledge [Page 7]ledge your own practise, that your Congregation was erected and framed even in the time of Episcopacy, and that before you heard of any Reformation; I pray you what answer doe you thinke in your own conscince, this is to the Querie propounded, I aske for Scripture warrant, you aledge your practise, as if your practise must be scripture warrant; but because all this while you have aledged no Scripture warrant, either of precept or allowed example; I put the question again more particularly, What scripture warrant pri­vate persons have, to gather of themselves Churches, either under E­piscopacy or Presbytry, take which you please: And as to the se­cond part of your discourse to this my second Querie, which im­pleys the disturbance of that great worke of Reformation now in hand: That cannot help you, that you say your pretended Congre­gations were erected before you heard of any Reformation; And if it should be granted yours possible might he, not what shall we say to those multitudes of Congregations that have vène erected since they heard of Reformation? they are not salved by your discourse: But it séemes you much care not, what became of the Ship, so your cabinet be saved; and besides the continuance of yours, and such like Congregations which might be erected and framed with a gi­dey headed multitude of persons since a [...]d to them, and your i [...] carriage since are so great a disturbance to the worke of Reforma­tion, that all that run may read it, which will save me the labour to prove it, onely let me minde you of certain considerations put out in Print. even by Subscription of the hands of some of the primest In­dependent brethren, who do diswade all from seperation, as an hin­derance of the great worke of Reformation now in hand. And wher­as in your discourse upon this Querie, you do in a most Sacasticall manner speak of the great work of Reformation as consisting in the vast expence of money and time, and ex [...]l [...]ing (as you say) men of 100 a yeare to 400. a yeare, In this you shew your self to be of the num­ber of those Seperatists St. Jude foretold of Jude 16. There shall be Mockers in th [...] last times: And also to be townéere a hin to wicked Sanbalat and Tobias, Neh. 4.1, 2, 3. who mocked at the beginning of the building of Jerusalem, and we may iustly against the whole sect of you Anabaptists, make that prayer of Nehemiah Neb. 4.4. Heare, O our God, for we are dupised, and turne their reproach upon their own heads, for they have provoked thee to anger before the builders; [Page 8]and I may speak the words of Zac. 4.10. For who hath despised the day of small things? And know, that however your eyes are blind, and you drunke with your own conceits, and will not sée what the great change is of Episcopacy into Presbytry, and the Book of com­mon prayer into a Directory, yet all the Reformed Churches sée it, and wonder at it, and blesse GOD for it; yea, they looke upon that you count Reformation as a Deformation, who instead of Mi­nisters gifted and called by GOD to dispence the Word and Sa­craments, have Jeroboams Priests of the lowest and basest of men, to be your Priests, and such whom God Himselfe rejects for want of knowledge: And whereas you thinke you are sled out of Babilon. you are come into Babell of confusion and errours, and your chur­ches ministers and people, are like a Bedlam, sit to receive none but brainsick, distracted, santastick persons, and wholly unsuietable for all sober, godly, and conscientious Christians; I shall conclude my Reply to your discourse upon this Querie, in reference to your Seperate méettings, with that prayer of good old Jacob in another [...]ase, Gen. 49.6. O my soule, come not thou into their secrets, unto their Assemblies my honour be not thou anited.


VVHat warrant have you, either to be a Member, much lesse a Minister of any such separate Congregation?

Kiff Ans. This Querie as I conceive is added more for number then for waight, for who can be so ignorant as to think a congregation can be without members, therefore that we can prove our congregations true our membership must needs be true, I would not speak any more to this Querie but that I see you pinch so hard upon our seperation in foure of your Queries to which I shall give a more full answer to prove our seperation true from your assemblyes, and first it cannot be denyed, but Iesus Christ is of the Father Anoynred to be the head of the Church which is his bodyEph 1.18. and that we are commanded only to here himDeut 18.15.Acts 3.22. and 7.37.Math, 17, 5,Pet, 1, 17, and that whosoever will not heare and obey him the Lord will require it at his hands,Deut, 18, 19.Acts, 3, 27.Math, [Page 9]7.26.27. and hereby we know we love God and he loves us when we keepe his Commandements, 1. Iob 2.3. & 5.2, 3. now then that we can not keep faith and a good Consciencein obeying all theCommands of CHRIST, so long as we assemble our selves with you then are we neces­sitated, to seperate our selves from you, btu that we cannot keep faith & a good conscience so with you these scriptures prove compared with your practice, 2Thess, 3 6. 1Cor, 5, 11, 2,Tim. 2, 21,&. 3, 5,Eph. 5, 1.to the 14. with many other scriptures but in the mouth of 2 or 3, witnesses every trueth shall stand, now then so long as you deny to follow the rule of Iesus Christ, and are not obedient to his comands reject the word of God which is given byChrist, for the separating of wicked from the godly & seperating the pretious from the vile as Mat 1Cor we are bound in obedience toIesus Christ to leave you whilest you remaine obstina [...]e to him, and as it is with a naturall body, which receives in all and wants power to voyde the excrements must needs become a rotten filthy & uncleane body, even so it is with all false spirituall states, who by power and authority given to them by the civill magistrate they command all both rich and poor to subject to their worship, whether their consciences be brought over to see it a truth or no, or else they may not live amongst them or use any traffique with them,Rev, 13, 16, 17, and so become the hold of all soule spirits and a cage for every uncleane birde,Rev, 18, 7. now I would but appeale to any reasonable religious men, whether England hath not at this time in her as hatefull birds as any nation whatsoever, and whether there be not at this day an authority to force in al to wor­ship, the d [...]ily experience of this may be seene by the practice of those which would be counted the most knowing learned men of our times, who will have men to worship with them against their wills and soe makes them as the formall hipocrites, and therefore when these things doe so appear is it not high time to harken to the voyce of the ApostleActs, 2, 40. to save our selves from such a generation, and to come out from them,Rev, 18, 4. now that these spoken of with many other which might be brought as the quenching of the spirit and despising prophe­sie, so that no man may speake in your publicke exercises but one that hath the same call and power as those whom you now have cast off contrary to these scriptures, 1,Pet, 4, 10.Heb, 10, 25.Coll. 3, 16.Eph, 4, 15, 16. 1Cor, 12, 7, 8, &. 14, 24, 26, 31, 39. as also all superstitious conse­crations to the great deluding of poor ignorant people inraging them [Page 10]against those which worship any where save in your high places, con­trary to these expresse texts of ScriptureIob, 4, 20, 24. As also conti­nuing of tithes & offerings of the people as that Christ were not come in the flesh, as that the Clergie of the Kingdome were the tenth parte of the Kingdome for number, when as they themselves will tell God in their praiers that the harvest is great but the laborers are but few, an act so unjust by them to bee demanded, that reason would abhor, that a few men in a Kingdome should have the tenth part of the riches of the Kingdome, and yet so eagerly persued by them that though the paying of it bee the undoing of men, they will have it, and therefore pursue men in au [...]hority, at bed and board, in pulpit, and privat cham­ber, to have power put into their hands, to that end, as likewise their cruelty in refusing a place of Buriall, in their consecrated ground, except they have so much mony as perhaps the parties have not in all the world to give them, all which considered, wi [...]h many more I desire you to consider of and that yet it be not a sufficient ground to you for the confirmation of our Iust separation yet know it is to us, and unlesse you can show us thatChrist Iesus is not to be harkened to, as well in these Scriptures given for the establishment of the new testament asMoses was in the establishment of the ould and under the penalty of the same and greater judgments then was inflicted upon the breaches of the same, asHeb, 2, 15,&c, 3, 1, to, 9,& CHAP, 10, 21, to 31,& 12,Col. 22. to the end do declare, and therefore we cannot, nay we dare not, but continew in these our practices, and witnes the truth of it even by suffering, though others oppose it.

The Reply. AS for your Answer to this my third Querie, in stead of shewing what grounds you have from the word of God to be A member, much lesse a Minister of such Con­gregations as yours are. In stead of giving reasons from the word of God, in such materiall points and practices which might satisfie the consciences of men, you run out into extravagant exclaimings against our Church and Congregations about the power of the Ci­vill Magistrate, superstitious consecrations of Tithes and Offerings of the people, despising of Prophesie, and disobedient to commands, re­jecting of the word of God concerning the purging of the wicked from the godly, which were they all true according to your relation, and further supposing them to be so, it were not a sufficient ground [Page 11]of leaving our Church, yet you need further grounds from the word of God for your positive separation, and for making and erecting such Churches as yours are, or joyning to be a member of any such Church. I doe not deny but there may be some causes (as many learned Divines shew) wherein Christians may lawfully separate ne­gatively, and may goe and joine themselves, as the case may fall out to some other publike Reformed church, when as yet to erect and set up a new separated church is schisme. And I doe in the fcare of God more particularly renew my former Querie, What Scrip­ture warrant or example have you as a private man to take upon you a publike worke (namely) one of the most publike and solemne works, the building of a Church of Christ? a worke that in all the New Testament where Christian Churches are recorded, was never taken in hand but by eminent publike persons, both for office and gifis Apostles, or other eminent Ministers at least, so that it is evi­dent you are without all call, and a meere intruder upon other mens offices: and to speake to you in your owne words and phra­ses which you use, You goe not according to the patterne in the Mount. And for the other branch of the Querie, What ground you have to be a Minister of any such congregation. You did wisely to passe over that wholly in silence, as being too hard for you to an­swer: and in stead of that to fill up your pages with other rabble, in which you hope the Reader might quite lose the sent of that que­stion. But I will now renew that branch of the Querie, and in stead of putting it by way of question to you, now I doe positively declare to you, That you are so far from having any warrant to be a Minister of any such congregation, as that you have not the least war­rant to be a Minister of any at all. But your taking upon you to bee a Minister to dispence the Word and Sacraments, is a greater sinne and disorder then ever any was in the constitution of the Church of England since Reformation. And for ignorant illiterate men, the lowest of the people such as your self, to take upon you to be a Mini­ster of God, & a guide of soules, is such an intolerable usurpation & prophanation of Gods name, that without great repentance you will finde one day to your cost that fulfilled of our Saviour, The blinde lead the blinde, and both fall into the ditch. Paul that great Apostle speaking of the ministeriall calling, saith, Who is sufficient for these things? now if such persons as you are may be Ministers [Page 12] Who is not sufficient for these things? The sin of Ieroboam cleaves to you and to your Tribe, that you make Priests of the lowest of the people which were not of the sonnes of Levi, and whosoever will hee consecrates himself, and becomes a Priest of your way? I wish you with feare and trembling to reade (and God give you grace to con­sider) 1 King. 12.31. and 1 King. 13.33.34. with Hosea 4.6. and Rom. 10.15. wherein you will finde that in stead of a warrant for your selfe, and such as you are, to he Ministers, your Ministery will be­come sinne unto you, to cut you off and to destroy you from the face of the earth. God rejects you that you shall be no Minister to him, and that you should not preach, he never fending you, for, the most wise God never sends fooles on his errand. But now those things which you would charge our Churches with, as grounds to justifie your separation, are not truth. For the fr [...]st of your charges wee answer, That in the very times of the Bishops, by the Orders of the Church there were rules for purging the wicked from the godly, and separating the precious from the vile, both in their Rubrickes and Canons, as namely to keepe away ignorant and scandalous per­sons from the Sacrament of the Lords Supper: and many godly Mi­nisters even in these daies did in severall Congregations, notwith­standing the illegall and tyrannicall carriage of the Prelates, practise the same. But any ingenious man would marvell what bold face you had at the time of writing of that you call your Remonstrance, to charge upon us the rejecting of the Word of God given by Christ for the purging of the wi [...]k [...]d from the godly, and our remaining ob­stinate to him. When as your conscience must tell you, that hun­dreds of Ministers at this very time doe kéepe away ignorant and scandalous persons from the Lords Supper, and that the Assembly of Divines called by authoritie of Parliament for reformation of the Church, have long agoe agreed on the separating the precious from the vile, according to these Scriptures, Matth. 18. and 1 Cor. 5 Yea and you know that the godly Ministers of England generally and the people, are daily labouring for Reformation in this way. As for your second extravagancie, know you slander the Civill Ma­gistrate, which is no strange thing for you to doe, it being one of the Characters of Anabaptists, to despise dominions, and speake evill of dignities; in saying, They are so hasty to command all both rich and poor to subject to their worship, whether their conscience be brought [Page 13]over to see whether it be a truth or no: or else they may not live a­mongst them, or use any traffique with them. To this there needs no other confutation, but the suffering of you and your fellowes to goe on in your separated Churches, without subiection to their Worships (as you phrase it) And the Civill Magistrate may do well to take notice of your unthankfulnesse and unkind requitall to belye them thus, considering their great long-suffering and patience to­wards you. But know, when the Civill Magistrate shall be pleased by Lawes and Ordinances to command all to submit to the true wor­ship of God, and the true government of the Church, and not suf­fer you and such like to goe on in your Schismes and Heresies, they doe no more then they may lawfully doe▪ yea then what is their duty to doe: and this is so farre from being any lawfull ground of forsaking our Church, that on the contrary, the not suppressing of Sects and Schisms by their power and authority, were a juster ground of separation. For it is apparent by the example of the godly kings and Magistrates, as Asa, Josiah, and others, that they looke to it, that the worship and house of God were reformed according to the word, and commanded and caused all the people to stand to it, 2 Chron. 34.31, 32. As for your third ground brought to justifie your separating from us, in that we quench the Spirit▪ and despise Prophesie: know it is your ignorance in not understanding the Scripture, makes you say so, for your selves will be found to be the men that quench the Spirit, and despise Prophesie, in despising the publike Ministery of the word, and you could not have quoted a place against your selves more then that is, for by the interpreta­tion of learned men upon that Scripture, 1. Thess. 5.20. is meant the publique ministery of the word, as being the great Ordinance of God against the quenching of the Spirit: and your Sect of all o­thers is knowne to be a despiser of the publique ministery. And as for a fourth ground brought by you, to name no more, they being so frivolous, The maintenance of Ministers by Tithes, I wish you to consider of that Scripture, 1 Cor. 9.13, 14. where the Apostle shews that they that minister about holy things, live of the things of the Temple; and they that wait upon the Altar are partakers of the Altar; which is meant of Tithes. And the Apostle speaking of the main­tenance of the Ministers under the Gospel, saith. Even so hath the Lord ordained that they which preach the Gospel should live of the [Page 14]Gospel. Now observe the Apostles words, he doth not say, The Lord hath ordained, but even so the Lord hath ordained: (how so) but as he speakes in the 13. vers. namely, of Tithes and Offerings (as you call it) if you say, not by Tithes and by Offerings, then it con­cernes you to make it appeare either out of the old or New Testa­ment where ever God hath ordained that they that preach the Gos­pel should have any other fixed maintenance but Tithes. And it is certaine by this place that God hath somewhere in the word ordai­ned their maintenance. And for conclusion to your Answer to my Third Querie, supposing that through want of discipline we had not nor should not have a purging of the wicked from the godly, yet for private persons to forsake our Churches were not justifiable, neither the want of prophesying: take it in your own sense, suppose it were a defect of something of an Ordinance, yet it would not justifie your separation, and so I might say of all the rest. And were it not that I had beene so large already, I might shew you how that the suffe­ring of evill persons in the Church, yea the neglect of somewhat commanded being an affirmative duty, could no way warrant your becomming a member, much lesse a Minister of any such separate con­gregation. And let me make it your owne case, whether your suf­fering of many of your members to live in disobedience, as wives to their husbands, children to their parents, and servants to their masters lawfull commands, and further living in backbiting, rai­ling, and reviling, not of private persons only, (as they have some of them to their shame beene convicted of) but also of the high Court of Parliament of England, with our Brethren of Scotland, with the Ministery of both Kingdomes, and all the Reformed Churches, which sinnes are as great as drunkennesse, and are put by the Holy Ghost in the Catalogue of vilest sinnes, Rom. 1.30. backbiters, disobedient to parents. And in the 1 Cor. 5.11. the plact brought by you for not comming to the Lords Supper in our Chur­ches because of drunkards, doth as expresly forbid to eat with railers, which you and your members are notorious enough for, and this by your rule were a sufficient ground for your members to forsake your Churches, and set up new in their roomes.


WHat warrant have you to admit into your separate Con­gregations, silly seduced servants, children, or people?

Kiff. Ans. I see our separated Congregations stick very hard upon your stomacks, therefore as I have laboured to helpe you to digest our separation, so I hope I shall give you something from the word of truth that may remove your imbitterednesse of spirit against our Congre­gations. And first know this, that infinite love which hath redeemed a people to God out of Nations, Tongues and Kindred, hath also made them Kings and Priests unto God to reigne with him in his spiri­tuall Kingdome here on the earth, Rev. 5.9, 10. and that all those which are begotten by the immortall seed, 1 Pet. 1.23. even those new borne Babes that have tasted of the Lords bounty and come to that living and precious stone, the Lord Jesus: being themselves living stones are built up a spirituall house, being made a holy Priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ, 1 Pet: 2.1. to the 11. verse, and being quickned by Christ are raised with him to sit to­gether in heavenly places, Eph. 2.5.6, being by one spirit baptized into one body, 1 Cor. 12 13. the old man being buried with him, Rom. 6.4. and the new man put on, Gal. 3.27. Col. 3.10. thus having an entrance to the Father: the building being thus coupled together by the same spirit groweth to an holy Temple, and so becomes an habitation to the Lord, Eph. 2.18. to 22. which assembly we are not to forsake, Hebr. 10.25. but to exhort one another daily, Hebr. 3.12, 13. having recei­ved gifts by the same spirit we are to dispence them for edification, 1 Cor. 12.47. 1 Pet. 5.10. Rom. 12.3. to 9. to these congregations hath Christ promised his presence, Mat. 28.19.20. and 18.19, 20. Rev. 7.13, 14, 15. and 21.2, 3. and 22.13. Now then that we can prove our selves to be such congregations as are before spoken of or at least wise such as doe sincerely and truly strive according to that light wee have to be such then I hope you will be so farre from despising such gathe­rings of the Saints together as that you will not deny them to receive in members and to dispence such gifts for the edifying one of another [Page 16]as the Lord hath given us, and this I shall labour to doe in the answere to your next Querie, and wheras you demand what warrant we have to receive sillie seduced servants &c. we answer it is well knowne to you we receive in none as members with us but such as has beene members of your Church at the least 16, 20, or 30. yeers, and that they be sillie when they are received members among us, surely they were marvelous silly when they were received members amongst you, and it should seeme they have received by your owne words little eddi­fication in their so long membership with you, and therefore it doth behove them whom you say are so silly to look also where to be bet­ter instructed who have received so little benefit in so long time by your ministers least they perish in their owne ignorance and blindnes and therefore herein you would doe-well to take our saviours advice, Math, 7, 3, 4, 5. we know it is noe strange thing for those that desire to walk in the strait wayes of the Lord to heare themselves despised and reproched with these and far greater aspersians but however that such as are so esteemed of by you have a right to be received into the fellowship of the Saints these Scriptures prove which I pray you ex­amine P [...]o 9, 1 to 7. Isa 14, 32, and 18, 7, 1 Cor 1, 26, 27, 28. Rom 14, 1.

The Reply. FOr your Answer to this my fourth Querie, in stead of positive laying downe your Ground, What war­rant you have to admit filly seduced servants or children, or people into your Congregations. Which question implyes in it thus much, What ground you have to take away them that by the laws of God and Nature are not in their owne powers, but under the powers of others. In this you answer nothing, but wholly wave it, and runne according to your former method, into a tedious he­terogeneall discourse of a people whom God out of his infinite love hath redéemed to himselfe. And here you quote severall places of Scripture, all which are meant of the invisible Church of Christ, and belong not to the question of Congregations. This is com­monly your error, and the error of all in your separated way, to ap­ply that to the visible Church which is spoken of an invisible Church, and so it is nothing to the purpose. And whereas after this long and impertinent answer, you gather from it, that if wee can prove our selves to be such Congregations as are before spoken of: which by way of reply I tell you that you cannot prove your [Page 17]Congregations to be such, they being invisible, and so knowne only to God. The foundation of God standeth sure, having this seale, 2 Ti­moth. 2.19. for of such you speake of in your discourse. In the for­mer part of your answer to this my fourth Querie, namely, a peo­ple out of infinite love redéemed: and if you could prove your selves to be such reall Saints and not hypocrites, yet I must tell you that the people of God have no warrant to leave the Church to which they are or were joined, where there is a profession of the true faith, and the preaching of the word, to goe joine themselves to a company of people, though they should be true Saints, because there goes more to the making of a visible Church, then that there bee many Saints gathered together. And besides there may bee many such Saints you speake of, that have put off the old man, and put on the new man, and are Kings and Priests to God, which yet may nei­ther have office nor gifts of preaching, and so such Christians shall sinne against God and their owne soules many waies, as forsake visible Churches to joine with such Saints only. And in this sense I professe to despise such gathering of Saints together, as to forsake a visible Church where there are Word and Sacraments, to goe to joine with them, they wanting the publike Ordinances, and the due managing of them by persons fitly qualified, and orderly called, ac­cording to the Scriptures to that end and purpose.


HOw can you vindicate by the word of God your Anabaptisti­call way from the sinfull guilt of notorious Schisme and defe­ction from all the Reformed Churches?

Kiff Ans. They that runn may read what fire this pen and heart was inflamed withall in the writing and inditing this Querie, but first of all that by reformed Churches you meane those Churches plan­ted by the Apostles in the Primitive time, which are the platforme for all Churches in all ages to looke unto, to be guided by those aposto­licall rules left them, we then shall vindicate by the word of GOD our Anabaptists way (as you are pleased to call it) from that guilt and [Page 18]first although we confesse our selves ignorant of many things which we ought to know and desire to waight daily for the farther ciscove­ries of light and truth from him which is the only giver of it to his Poore people, yet so far as we are come we desire to walke by the same rule they did, and first of all we baptize none into Christ Iesus but such as professe faith in Christ Iesus, Rom 6: 3 by which faith they are made So [...]ns of God and so having put on Christ are baptized into Christ, G [...]l, 3, 26, 27 and that Christ hath commanded this and no other way of b [...]p [...]izme see Mat 28, 19. Mark 1, 4, 5. Luk 3, 7, 8. and that this also was the practice of the Apostles see Acts 2.41, & 8, 12, 36, 37, & 10, 47, 48. and that being thus bap [...]ized upon profession of faith they then are added to the Church Acts 2, 41. and being added to the Church we conceive ourselves bound to watch over one another & in case of sin to dease faithfully one with another according to these Scriptures, Lev. 19, 17, 1 [...] & Mat [...], 18, 1 [...]. and that they remaine obstina [...] to cast them out as [...] that are not fit to live in the Church according to the rule 1 Cor, 5, 4, 5. Math, 18, 19, 20 by all which and mony other perticulars I might [...]am, it apears that through mercy we can free our selves from th [...] gu [...]l [...], and truly if your eyes were turned to peruse your own pra­ctises & wayes you would then see we could better free our selves from that gu [...]le of [...]ch [...]sme from those reformed Churches then you your selves from [...]he notorious guile of schisming from Rome for first you hould their baptisme true, their ordination of ministers true, their maintenance by tithes and offerings true, there people all fi [...] ma [...]ter for a church & so true, and yet you will seperate from them for some cor­ruption, now for you par [...]s we deny all and every one of these amongst you to be true and therefore doe seperate from you, so then when you have made sati [...]faction for your notorious schisme, and returne as du­tifull sons to their Mother, or else have cast off all her filthy Rubies of her abominations which are amongst you; we will returne to you or shew our best grounds to the contrary: Yet I would not be under­stood as to suppresse that none of the people in your Assemblies of England to be fit matter for a Church of Christ in respect of the graces and qualifications of the Spirit, which we see to be in many; But I speake of all the multitude which are forced in amongst you, to be members with you, though they never manifest Faith; so that by this you may see the Net you lay for others, your self is caught in.

The Reply. FOr your answer to this my fift Querie, in stead of giving of positive grounds for the vindication of your way from the sinful guilt of notorious schisme and defection from all the Reformed Churches, you still according to your old wont relate your own practice and course you use in your Churches, and in stead of freeing your selves from Schisme, you put us to free our selves from the guilt of Schisme from Rome, now the Reader may easily observe in stead of answer you make diversions, and run into other matters: but something for the first of these two, the relation of your practice in your way, the question will be supposing the matter of your way were justifiable, As to baptize none but such as professe faith in their owne persons, yet still the question will bee, By what warrant or authoritie you doe all this? Who gave you authoritie, being such a private person, to make Churches and Mi­nisters, to preach the Word and administer the Sacraments, and exercise the power of censures? My question was not to you, Whe­ther it were lawfull to baptize children or no, or whether Christi­ans are bound to watch over one another, or whether such as re­maine obstinate are to be cast out, and not fit to live in the Church. Suppose some private persons in this Citie should take upon them the acts of the Lord Maior and Aldermen, and should do the things which for the matter are just and lawfull, whether would this ju­stifie their leaving of their callings and places wherein they were set, and taking upon them to exercise that power? I aske whether by the Law of the Land they were blamelesse? And now I leave you to make the application. As for your discourse you runne into About the baptizing of such as professe faith in Christ Jesus, the places brought by you doe prove such were baptize as professed faith in their owne persons, yet they doe not prove nor assert that none else were baptized: the reason is evident why in your Scriptures quoted, many that professed the faith were baptized, because they were the first in their families that beleeved in Jesus Christ, and were not the children of beleevers. And besides, they being growne to yeares, and come to a knowledge and beleefe in Christ, it is not strange that they desired to be partakers of [...]hat Ordinance of Christ. And in some of your Scriptures quoted, Math. 28 19. there is a ground of baptizing of infants as well as growne men: and [Page 18] [...] [Page 19] [...] [Page 20]were it worth the while to speake more at large in answer of such a weake Pamphlet, I might out of the Act. 2.39. and 2 Col. 11.12. lay downe that for baptisme of children, which I am confident all the Teachers of your seven Churches (before whom you are first ranked as Metropolitan) could never answer. But I have spoke sufficiently alreadie in my Replie to your discourse upon my first Querie, and my other occasions cause me to contract my selfe. And as for your turning of the guilt of your Schisme from all the Re­formed Churches, by your bidding us free our selves from the guilt of Schisme from Rome; in this you betray either your great igno­rance, or impudent malice in it, for we have all the just grounds laid downe in the word of God for a separation from the Church of Rome, as grosse idolatry, damnable herefie, intolerable tyranny, the discovery of Antichrist sitting in it, and so have cleare Scriptures in all these cases, besides the example of all the reformed Churches that have left Rome when as they found she would not be healed. But now we defie you and all the Sects in England in this Refor­mation begunne, and further doing to shew either idolatrie in the worship of God, or heresie in the doctrine, or any other crimes fore­mentioned. And for any circumstantiall corruptions which may be, we are willing to heare of them, and are in a way of reforming of them, which whilest we are a labouring after, you and your fa­ction are most busie to make separation and division, and goe about compassing the earth to seduce Prosylites, and draw away members from our Churches. And in respect of some small failing in matter of discipline and externall order, you draw them into Churches guiltie of Heresie and Schisme, and in point of Discipline full of A­narchie and confusion; and it will prove a hard taske for you judi­ciously to remonstrate that either your Church or any such separate Church as yours is, have the necessary essentials and substantials required to the constitution of a true visible Church in them. And therefore I thinke without any wrong we may count yours no true visible Churches of Christ at all, but méere carnall Conventicles, set up onely of men and not of God, which you magnifie as the only Churches on earth. And to conclude, let me warne all those who in simplicitie of heart follow you as many of the people did Absolon, to separate from your Assemblies because of the heresies and false-doctrines that are held in all the Conventicles of the Anabaptists.


VVHether you and such like pretended Teachers as you are be not the persons characterized and condemned in these and such like Scriptures following, Mat. 7.15. Acts 20.29, 30. Rom. 16.17.18. 2 Tim. 3.6, 7, 8, 9. 2 Pet. 2.1, 3. 17.18, 19. Jude verse 4, 8, 10, 12, 13, 16.

Kiff. Answ. Although (as far as I am acquainted with my own heart) neither I, nor such as I am, thirst after revenge; yet we could desire, that the Lord would be pleased to manifest the innocency of our spirits and uprightnesse of our intentions in all such our Actions against such false suppositions, or rather calumnie cast upon us; I shall only quot one of those Texts, and comment a little upon it, Mat. 7.15, 16. the words are these, Beware of false Prophets which come to you in Sheeps clothing, but inwardly they are ravening Wolves: you shall know them by their fruit. Christ Jesus himself makes the best discription how those false Prophets may be known, which is by the observation of the Fruit, Christ in these words, compares implicity a true Prophet, to a Sheep; Now its the nature of Sheep to be harmlesse, silent, and to feede in the commons where the shortest pasture usially is: So is it the property of a true Prophet of Christ to be harmelesse in his conversati­on, silent under all his sufferings that he meets withall from unreason­able men, and to be contented with the meanest injoyments of this world, so he may honour Jesus Christ in his condition, no way war­ring after great matters, in compelling men by a Law, to feede in the fattest pasture in the Land; And as the Apostle Paul saith, 2 Cor. 10.3. Though we are in the flesh, we do not war after the flesh.

But a Wolfe, even in Sheeps clothing; to which false Prophets are compared, even while they are thus clad, may be known by their fruit, which will appear in these two things, 1. By their ravenous disposi­tion; and, 2. By their often snarling with their teeth: So you shall sinde false Prophets in Sheeps clothing, they are alwayes raveming after honours, and therefore like Dogs creep into Kings houses, that they may be looked upon as followers with the best of the Kings houshould-Servants, [Page 22]and ravening after riches, to feede in the fairest pastures of a Kingdome; crying, Give, give. and therefore run from living to li­ving where they may have the greatest injoyments of the world: and 2.ly. they will be alwayes snarling with their teeth, that is, ready to devoure, and persecute all, that shall in a way that is more holy then their own, derogate from their honours, and names, and fat injoy­ments in the world; I cease to apply this, but desire the Lord to give you discerning eyes, to see between light and darknesse: Thus at pre­sent have I given you a breif Answer to your Queries, leaving them to the tryall of Truth, and you in the perusall of them, to the direction of him that leads into all truth, ever resting

Yours, so far as be shall know his duty, William Kiffen.

The Reply. FOr your Answer to this my sixt Querie, you labour and indeavour to put off from your selfe and the rest of your Teachers those Characters expressed in those Scrip­tures quoted, by passing by all save one, and insisting a little upon that by a glosse of your owne: and the truth is, all the other Scrip­tures doe so fully decipher you, that the verie reading of them with­out anie comment at all, shewes you to be one of those men meant in those Scriptures. And if the Reader will take the paines to turne to them, he will confesse as much. I will but point at two or thrée of them, Acts 20.30. Rom. 16.17.18. and 2 Pet 2.1, 2, 3, 17, 18, 19. For how evident is it that you make it your worke to draw disciples after you, and that you serve your owne bely? when you could not live on your owne trade contentedly, but you must take this course to serve your belly. And for your owne description of true Prophets from false, which you say Christ compared true Pro­phets to Sheepe, and that it is the nature of Sheepe to feed in the shor­test commons. It is evident that you and your faction are not silent under your sufferings, nor contented with the meanest imploy­ments and shortest commons of this world, but seeke to get the best you can, and are capable of, and that you are not silent under your sufferings, witnesse your master whom you served John L [...]lborne, whose railings and revilings against the high Court of Parliament, and the Assembly, and those two pious and worthie Gentlemen Master Prin and Doctor Bastwicke. And for further conviction of [Page 23]you that you are like false Prophets according to your owne de­scription, in ravening after honour and riches: call to minde the examples of your predecessors, recorded so much in many histories, as of John of Leyden, Munster &c. and though some of you now pre­tend that you will suffer, and that you are contented with a meane condition, (just as the Fox loves no grapes, but it is onely then when he cannot reach them) but there is alreadie so much disco­vered of your faction in this kingdome, that if they could get anie power in their hands, it is evident they would be ravening wolves after the lives and estates of those that are not of their way, even as they now raven after the seducing of soules.

Thus I have done with your replies to my six Queries, wherein I have beene the larger, that I might give you and your mis-led disciples the more full satisfaction, with all the rest of your poore mis-led Anabaptists in England, and in so doing it is for truth, and not for victorie: and I pray God both you and they may more séek peace, and love truth, then erroneous crueltie. I shall advise all of you to studie conscience more then controversies that are above your reach, (he that hewes above his head, makes the chips fall in­to his owne eies) and more to busie your selves at home then a­broad, in faulting your owne soules rather then the Church of Christ, in studying a true constitution or grace in your own hearts, rather then in quarrelling at the constitution of our visible Chur­ches: so shall you doe lesse harme to others, more good to your selves.

ANd now to shur up all, though you have given no satisfaction at all to any one of my six Queries propounded, as I have made it to appeare to an capable and impartiall judgement: yet that I may bring you to some conviction of your errour, and apprehension of the truth, I desire you to bestow your most serious and composed thoughts upon these further Queries ensuing; and to give me, if you are able, A bri [...]fe, per [...]inent, rationall resolution to the same, without vagaries, in­vectives, and improper circumlocutions, such as may become a man that hath the use of reason, the feare of God, and familiar acquain­tance with the holy Scriptures.

Querie 1.

Vpon what Scripture ground can you satisfie your conscience, that you did not greatly sinne against Christ, the Church, and your owne soule, in leaping from your private secular vocation into a publike Ecclesiasticall office.

Querie 2.

By what authoritie doe you take the honour to your selfe to be­come Pastor of a Church without proportionall qualifications for that office and regular vocation to that function, seeing none may take such honour to himselfe, except he be called, as was Aaron, nor did Iesus Christ glorifie himselfe to be made a High Priest with­out unction from the Father, Heb. 5.4, 5, 6.

Querie 3.

How can you chuse but broach errours, deceive soules, pervert the Scriptures, belie the Spirit of God, and build abundance of hay, stubble, and such like trash, upon Gods foundation, whilest you presume to expound the Scriptures to others, your selfe wan­ting the necessarie helpes of the Originall Tongues, wherein the Scripture was written, and of the Liberall Arts requisite for the [Page 25]interpreting of everie line in Scripture, without which you wholy preach, and your followers beléeve by an implicit faith.

Querie 4.

Whether doe not you contract upon your selfe the dreadfull guilt of the blood of all those soules which you have seduced unto or abet­ted in you Anabaptisticall and schismaticall errors, and when Ie­sus Christ the great Shepheard of the Sheepe shall appeare, what will you answer him?

Querie 5.

How can you make it appeare by anie probable colour of Scrip­ture, that either our Ministers are false and Antichristian, or our Churches false and unchristian, as your partie are often vaunting.

Quetie 6.

Whether have not you and the rest of the separation more real­ly and perniciously opposed and retarded the reforming of our Church, (which you crie downe for her corruption) then all the Prelaticall, Papisticall, Atheisticall opposites of the Antichristian faction, and is not this a high offence against the Church of God, for which you ought to be déeply humbled?

Querie 7.

By what light of Scripture or sound reason can you oppose the supreme Parliamentarie authoritie, in restraining of prophane­nesse, schisme, and heresie, in punishing of incorrigible obstinacie, in reforming a Church corrupted, in protecting a Church reformed, and in conveening of an Assemblie of godly Orthodor Ministers to draw up their advice according to the [...]ord of God for such ends and purposes, and strengthning their determinations with their civill sanction?

Querie 8.

Whether is not the government and discipline of the Church according to the dependant Presbyterian way, undoubtedly held forth in the Word of God, as Christs New Lestament-government, [Page 26]and all other governments méere humane invention, or what can you produce out of the Scripture to the contrary?

Querie 9.

What Scripture can you produce, which either in expresse termes, or by cléere infallible consequence disallowes the baptizing of Infants of one or both faith-professing parents? and by what warrant dare you presume to rebaptize any persons, whose Infant­baptisme no Scripture condemnes, whose rebaptizing no Scrip­ture allowes?

Querie 10.

By what Scripture grounds can you prove that stinted formes of Praise and Prayer to God are simply and absolutely in them­selves unlawfull? and if they bee not in themselves intrinsecally evill, why may not Christians sometimes comfortably use them, according to Christian prudence and liberty?

Love the truth and peace, Zach. 8.19.
Doe nothing against the truth, but for the truth, 2 Cor. 13.8.
It is the advice of him, who although he abhorres your errours, yet wisheth well to your soules, Iosiah Ricraft.

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