Anabaptism, THE TRUE FOUNTAIN OF 

Independency,  
Brownism,  
Antinomy,  
Familisme,   And the most of the other Errors, which for the time do trouble the Church of England, VNSEALED.  
ALSO The Questions of Paedobaptism and Dipping Handled from Scripture.  
IN A Second Part of The Dissuasive from the Errors of the time.  
By ROBERT bailie Minister at Glasgow.  
And it shall come to pass in that day, saith the Lord of Hosts, that I will cut off the names of the Idols out of the Land: and they shall no more be remembered: and also I will cause the Prophets, and the unclean spirit to pass out of the Land, Zach. 13.2.  
But there were false Prophets also among the people, even as there shall be false teachers amongst you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.  
And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of. 2 Pet. 2.1, 2.  
LONDON, Printed by M. F. for SAMUEL GELLIBRAND, at the Brazen serpent in Paul's Churchyard. 1647.   

FOR THE RIGHT HONOURABLE the Earl of Lauderdail, Viscount Metellan, Lord Thirleston and Bolton.  
YOur Lordship's kind acceptance of this mean Treatise in its first part, brings the rest of it now to your feet, upon hope it may go out with the like countenance and favour. In these very miserable times, when so many of all conditions, are given over to believe lies, to be inveigled with the hypocrisy of seducing spirits, which the Lord in his justice has permitted to go forth in a great multitude, for the seduction of this present evil world; the truth is glad of the patrociny and assistance of all who will be on its side; and of none more than of such as your Lordship: I mean of persons so much eminent in wisdom, learning, courage, zeal, and other noble qualities, above the most of their fellows in birth and rank, as these do ordinarily account themselves elevated by their civil privileges, above the common multitude.  
And truly it will be found no less prudence than piety for men of your Lordship's place, to put and hold themselves in these unhappy days, upon the side of truth, though never so much deserted, disgraced, and trampled upon by a world of simple or malicious ignorants. For now it is when the Lord with his axe is going through his garden, and hewing down not only thousands of brambles and bushes of lower stature, but many of the tallest Cedars, the highest Palms, the thickest Oaks: and they who yet remain untouched, though none do know how soon the axe may be applied to their branches, yea their very root, yet many have reason to fear that their stroke may be sudden.  
Among the woeful spectacles of our time, none use to touch a heart wherein is any humanity, with more compassion, than the ruin of ancient Families: How many great and potent houses are blown over by these late tempests? How many this day be tottering and very like to fall before the winds be calmed? and of those that appear in least danger, being encompassed with the thickest defences that policy can invent against all storms above ground, how easily may subterraneous vapours shake their foundations? and when all fear is passed of the evanished and invisible storm, by an unexpected Earthquake, lay their walls also level with the ground? There is no security for the greatest and strongest edifices, but in the rock of truth: what ever is builded upon this, were it never so brittle, will stand out the greatest blasts: And if any breach be made, the God of truth will not fail to repair it, till the appointed time for the change of all things under the Sun, bring that Cottage of clay to its fatal period: And even then, the house shall fall without any prejudice to the Inhabitant, whosoever hath been a true lover and patron of truth. For how small is the loss of a translation from a mansion upon earth, to one in the heaven not made with hands? But here is a loss indeed, and a fall truly lamentable, which oft to our sorrow we may see, and have reason to fear shall yet be more frequent amongst us, when unhappy Inhabitants by the hands of their errors and vices, subvert the pillars of their Ancestors habitation, and bury with themselves their whole family, under the rubbish of a temporal ruin, without any hope of reparation either in earth or heaven.  
In the following writ I point at the danger wherein not only families, but the whole fabric of our Churches and Kingdoms do for the present stand: while the Episcopal and Sectarian factions are doing their utmost endeavours to have all our former sufferings to be but short prologues to new very prolix if not endless, Tragedies. The one so far demented with a frantic passion towards the government and service of the Church of Rome, that all the miseries which they have brought upon themselves and millions of others, have not in the least degree cured the disease of their corrupted minds, so far are they from untying the knots that their own hands have made, or essaying to draw any of their deceived party, out of the perplexities of conscience, wherein their misinformations alone have cast them, that rather than to retract their errors, rather than to advise the lawfulness of joining with all the rest of the Reformed Churches, in laying aside Episcopacy and Liturgick ceremonies; they choose to give up the neck of their Country to the sword of bloody and idolatrous strangers; They are content to draw all again to the hazard of a new more terrible war: Tell them of the too probable issue of their obstinacy, that if their designs should prosper, the danger would be greater, than their wit, or the wisdom of any mortal creature could secure us from, to have a tyranny planted in our State, and Popery without any more circumlocution, settled in our Church. But if their renewed war should again miscarry, that then the hazard is evident, of undoing the royal family, of turning the civil State of England into a Babel of confusion, and the Church thereof into a fountain of heresies, for the intoxication with its streams of all the rest of the Reformed. To all such very rational discourses, this generation of men is deaf, as if all natural affection to their distressed Country were dead, and sympathy with any of the true Churches of Christ, altogether extinguished in them.  
This is one ground of our present fear, O if it were all, so should we, if needs must, go out again with great courage against that Squadron of Malignants: But when we have returned Victors from that field, behold our more perilous exercises are but yet approaching. The Sectaries of more names and kinds then ever were known in any Kingdom of the world, tell us with open mouth, we must be their slaves: They must have liberty to overthrow our Parliaments; all Kings, all Lords, and this House of Commons; to set up the individuals, as they love to speak, of the whole multitude, in the Throne of absolute Sovereignty. From this new Sovereign we are commanded to expect a body of new Laws, a model of a new Ochlocratorick government. This yoke, much worse than a Turkish slavery, must be put upon our body, but a worse upon our soul: A full liberty must be granted to every Seducer, who will in the most public places, & within the doors of our houses also, persuade our loving consorts, our dear children, our faithful servants & friends, to deny Christ, to embrace Mahomet's Alcoran, the Jewish Talmud, the fables of the Pagan Poets, in place of the Old and New Testament, for the everlasting destruction of their souls. This is the reward which the Sectaries plead for, as due to their labours in the war against the common Enemy: would they stand to the determination of the most , if any way equitable Judge, they pleased to choose, glad would we be to see their merits weighed to the full, and much above all their deservings attributed unto them; But by any possible deserving, to think of obtaining a liberty to do a great deal more mischief both to Church and State, both to the souls and bodies of men, than ever any former enemy did intent, carries not the face of any justice.  
As for their great deservings, which always they are trumpeting out with a loud noise, we only say that they do not prudently, to bring them so oft near the balance of trial: for if that, which I have heard from many, both wife and gracious men, be true, their merits will be found to be but of a very common alloy. Where did the most of them lurk when the heat of the day did scorch the valiant labourers of both Nations? When Ruthven, Newcastle, Rupert, H●pton did keep the field with Armies of any number or vigour? When noble Essex at Keinton had the King in the prime vigour of his strength, upon his army? When Leslie about Bawdoun was compassed for some weeks, in the bare fields with frost and snow, with wants of all kinds, with the very gallant Army of Newcastle, double in number, and much better provided, than any thing that P. Rupert could bring to Naisby; when in Marston-Moor, David Leslie and Crawford, with the flour of the Scots and gracious Manchesters' Army, were breaking the greatest and most formidable strength, that ever the Enemy commanded in all this War. It is true, when the work was as good as done, by the sweat & blood of others, when the Enemies were become so low, that they were never more able to bring ten thousand together, when the danger was well-near all over and gone, then was it good time for them to come in play, and with their cunning legerdemain, to shuffle all others, who had managed the Game while it was hazardous. They were then so wise as in the end of the day, with a great deal of courage, to fall upon the back of a broken Enemy. It could be no great miracle of valour and conduct, to take up the forces and treasure almost of all England, and then at Naisby, with a greater number well paid, armed, and disciplined, to beat nine thousand of evil led, evil paid, and evil armed soldiers, the most part raw and new levied Welshes. Had they ever any enemy after that day in the field, of half either their number or strength? And when their Adversary had left the field without any hope of a new Army, to take in place after place, which had neither supplies within, nor any hope of rescue from abroad, cannot b●●● very monstrous prowess: What if such a piece of soldiery had fallen in their hands as Massies defence, and Essex rescue of Gloucester; As Essex and the Londoners fought at Newbury; As David Leslies march and medley at Philiphaugh; As Pointz enterprise near Chester? What if in any of the gallant services of Sir Thomas Fairfax the half of the actors had been of their feather and livery? Can any ears than have endured the noise of their miraculous merits? But I hold, Immodesty and impudence do oft draw on reckon, which else would have been forborn.  
With the former troublers of our Church I have dealt in divers other Treatises, and by God's grace, I purpose to have always one eye open for the observance of all their motions: with the latter I continue to meddle in this part also of my Dissuasive. How candid and fair my dealing with them is, and how little I intent either to irritate or hurt the person of any of them, in my Prefaces to both parts, I show at length.  
By these poor endeavours of mine, and the more rich and strong Treatises of others, I wish your Lordship may be advanced in your zeal against error, and whatsoever else is contrary either to the profession or practice of any part of true Religion. Thus shall you stand, when others of your rank do fall: and when they by their ignorance, profanity, lust, revenge, selfseeking, banish out of their houses that honour which their noble Progenitors laid up in store, your Lordship by your perseverance & growth in that integrity and zeal for the trut●, wherein hitherto by the great mercy of God, you have been exemplary to many, above your age, shall add new store to the old: and that very ancient Nobility which you found laid up in your family from many ages, you shall transmit to posterity, with increase of a new lustre from the gracious endowments, the virtuous and honourable performances of your own person: So earnestly wishes and hearty prays,  
Your much obliged in all Christian duty. RO: bailie. Worcester House the 28 Decemb. 1646.   

The PREFACE.  
IT is a matter of grief and regrate, 
Slothfulness is fatal when most unseasonable.  that most people are never more careless of duty, then when the neglect of it is most unseasonable and dangerous; When leaks within, and storms without, have brought the Vessel to a present hazard to be swallowed up of the waves; it is then, that the Pilot has greatest difficulty to set himself and his Mariners, upon the performance, with any cheerfulness of those services, which are necessary for the Ships safety: The too lively apprehension of the imminent danger doth so distract the heart with grief, fear, and despair, that confusion dazleth the eyes, and binds up the hands of them who otherwise are not void either of skill, or courage, or diligence to act for the common preservation. When an Army is once brangled, shattered, and put in such misorder as it gins to run, many men, though at other times stout enough, cannot then be moved to stay, albeit they know standing to be the best remedy, to preserve their life and liberty, or at least to sell them at some considerable rate; which by flight are ordinarily betrayed, lost, and sold to the Enemy for no price at all. When the foundations of a State and Kingdom begin so fast to shake, as a present ruin is threatened to the building, there be few then that have courage to set under their shoulder; But the most, to save their own head (become of the Public what may) are glad to go out and turn their back on a ruinous and falling edifice.  

Men most careless when their dangers greatest.  The very same is the condition of the Church of Christ; in its greatest dangers, the dulness, the stupidity, the feneantise of her servants are very oft too palpable: the chief of the Apostles when their Master was to be taken from off their head, when the Shepherd was to be smitten and the sheep to be scattered, through very grief and fear, did fall into so deep a sleep, that with much ado Christ himself got them roused up, though Judas the Traitor was at hand. Towards the consummation of all things, when the end of the world is near; when the Lord Christ shall be upon his return, and even at the doors; when best it beseems his servants to have their lamps burning, and their loins girded, to be ready upon every call to go out and meet their Master; when the expectation of the last Trumpet; when the noise of wars, and rumours of more and worse wars; when the sound of heresies and errors grow louder than ever before; when such things as these, in reason ought to keep the watchmen on foot upon their watch Towers: yet behold the unhappiness of these very times, even then, the wisest Virgins, the faithfullest servants slumber and sleep, till the general cry of the Bridegrooms coming make them all awake.  
We dare not make so bold as some, with the determinations of the times and seasons, which the Lord keeps secret from the very Angels in the hollow of his own hand; yet, it will not be presumption to conjecture the propinquity and nearness of the last times, by the evidence of some, at least, of their symptoms and previous signs, which at the present are visible to any who have the smallest measure of spiritual understanding. I shall speak but of the two in hand, the present danger, and yet the present negligence of the people of God.  
The Protestant Churches have not of a long time been so to be devoured by the teeth of the Beast as at this day: 
The present danger of the Protestant Churches. Of France.  What keeps all the faithful in France, Geneva, Sedan, out of the mouth of the Romish wolf? have the Supposts of Rome (think we) lost all their wont stomach towards Protestant blood? The Irish Massacres may free us of that fancy: stay till the French King get out of his childhood, or before in the interval of some peace or truce from foreign war, a little leisure be given to that Court to bring home their Armies; whensoever that unhappy day shall dawn, there is no more expectation of quietness, yea, no more possibility of subsisting to any of those Churches, but in the mercy of God, who now doth divert, and then can avert and bridle the rage of that powerful State; against which these weak lambs have no humane force to oppose. How many thousands there are panting for a morning when once they may re-celebrate S. bartholomew's Matins, and bring the old Massacres again in fashion, which now may be execute with a great deal of more safety and ease then ever.  
The condition of Holland seems not at all safe to those who know the inside of their States; 
Of Holland.  it's like the predominant motive of their reconciliation now in hand, with their hereditary enemies of Spain, is no other than fear: if their prepotent neighbour of France can but reinvest his Crown with his ancient fees of Flanders and Brabant, as he hath done with Artois and Lorraine, with Catalaunia and Alsas, and divers more Provinces; Holland falls next to be dealt with, for nothing doth then stand betwixt it and the French Arms.  
The Protestants of Zuitserland cannot be free of danger so long as the most of the Cantons are bigotly popish, 
Of Zuits.  and very strictly allied with the popish States that lie round about them.  
The Churches of higher Germany have long lain in 
Of Germany.  the dust, and in our days oftener than once, have been very near to be devoured by the bill of the Austrian Eagle, and the paw of the Bavarian Lion: and though that ravenous bird and cruel beast were both disabled from preying any more upon their harmless neighbours, whereof the appearance this day is but small; yet there is a more strong and wicked beast then either of the former, still ramping at their doors; the Grand Signior is daily upon the Germane borders, too ready to fall upon that poor Country, when the Princes and Cities by mutual wounds have now disabled themselves more then in any by gone age, to resist so terrible a power.  

Of Bri●●in by the Malignants.  Britain was wont to be taken for the head and heart, for the strongest Bulwark of the Protestant strength; how are the present dangers thereof, and in in it, of the whole Protestant Churches, it's easy to judge. How much of late the leaders of the Court and Clergy of both Kingdoms had advanced the design of bringing in well-near the whole body of Popery, at least a full reconciliation with Rome; And when their counsels were discovered, and begun to be opposed, how near oft of late they have been to force upon the neck of the whole Isle by violence the yoke of what ever tyranny in State, or errors in Religion they pleased; the world hath seen, and many thousands have felt, to their utter undoing; whereof long ago we gave some account in the Canterburian Self-conviction, and parallel of the Service Book with the Missal.  

By the Sectaries.  But behold while we are wrestling to the blood and extreme hazard of all that is dear, with that tyrannous, superstitious, and profane party: There is now start up at our back, another enemy, little less dangerous than the former: A swarm of heresies and sects darkens the sun of truth, fills the air with noxious vapours, is ready upon a little more increase to fall down on the earth, for the overwhelming of of the State as well as the Church: betwixt these two millstones the Orthodox Churches of this whole Isle, if the hand of the Lord prevent it not, are in hazard to be ground to dust and ashes.  
It is true, 
Our dangers from the Malignants are not yet past.  the Malignants by the miraculous power of God are brought so low, that in the eyes of the most, their force seems now contemptible; yet wiser men do see too great cause to be afraid of them this day little less than ever. Their numbers over all the Isle are yet very great, their hearts are nothing changed, though some bands for the time be put upon their hands. 
The unexcusable obstinacy of the Episcopal Divines.  I have often marvailed and much regretted, that many reverend and very learned Divines of that side, have been to this hour so silent, as to give no glory to God, nor any assistance at all to the settling of the State and Church: though it be clear as the noonday that the ways of their party did really tend to the corrupting and enslaving both of State and Church; that the Parliaments of both Kingdoms were put to an absolute necessity of defence against their force, to preserve their own and the posterities necks from an iron yoke both of Ecclesiastic and Civil bondage; that the continuance of this war has brought the Kingdoms oft to the border, and the King this day to the very doors of ruin; that the Church is overflowed with a flood of evils; all which by their timous and cordial conjunction with their brethren, might ●●ppily in some good measure have been prevented. Shall Episcopacy and a read Service be so necessary in a Church, that rather than England should join with all the rest of the reformed, to lay them aside, the King, the Parliament, the State of the Kingdoms and Churches of the whole Isle, must perish for any help that any of them will make with the least of their fingers? Posterity cannot take well at their hands so pervicacious an obstinacy. Suppose so many provocations and scandals cast in their way by the hand of others, as may be; yet for men of parts and fame to be touched with no compassion towards the Churches of God and their dear Country, but to adhere so stiffly to these things, with the best of their friends in all other Protestant Churches did esteem ever to be but needless and changeable, and which now the better part of the whole Isle doth believe to be dangerous corruptions, and necessary to be removed: for them to be so wedded to those toys, that rather than they will advise to lay them aside, they can be content to behold the whole royal Family, both the Houses of Parliament, the City, the Country, and all to be destroyed; such prodigious pertinacy cannot want great guiltiness.  

It's great folly to misprise the danger from France.  However, that our dangers from the Malignant party doth yet continue, will not be doubted when th●ir number and quality, and great obstinacy yet over all England is considered; In Scotland their case is not much unlike; Ireland is well-near wholly their own; their correspondence with the neighbour States is great; their hopes from France seem to be but too well grounded. If the peace of Munster come quickly to an end, as the appearances are great enough, France, Sueden, and Bavaria being sure of all their desires at the charge of the Austrians, and our best friends the reformed Electors Palatine and Brandeburg, what else has the French ado with their great Armies and Navies? Their peace with Spain is not so impossible as some would m●●e it, they will be glad to give over their interest in Catalonia and Portugal, for the fair and nearly adjoining Territories of West-Flanders: In such a bargain they would make the dishonesty to be but small, for the Catalans shall not be deserted when reconciled to their own King in such terms as themselves shall like; for the performance whereof, France will oblige: their alliance with Portugal is not so strict, but a less bud than the half of West-Flanders will easily break it in pieces, and that without much hazard to Portugal: for it is easy to France to send them underhand as many men and money, and to see to their subsistence as well as when the confederacy was open and avowed. It is the ridiculous blindness of some to contemn the posture of all the world abroad, as if England were situated so far above the moon and stars, that the most malign aspects of all neighbour Nations could have no influence upon it: Be it so, that vigorous and healthful bodies are little sensible of planetary operations, yet very small changes of the heavens and air are able to vex much a crazy and valetudinary person.  
For many ages Britain has not been in so great a distemper, as this day it is: 
Antichrist may be near to swallow down the whole reformed Churches.  the people so broken and exhausted by a heavy war, the land full of open divisions and heart-burnings, the best and greatest part groaning under heavy grievances both of Church and State, whereof there is little appearance of any possibility of redress in haste; the Sectaries growing in numbers, and insolences of all kinds, and openly inclining to join with the Malignants, rather than to miss of their hopes and very unreasonable desires. Fools are blind and unable to comprehend the grounds of just fear, and so they go on in their rashness till they be plunged in the ditch of remediless calamity; and then only do they begin to complain of their former inconsideration. What long has been the opinion and fear of some not unconsiderable Divines, that Antichrist before his abolition, shall once again overflow the whole face of the West, and suppress the whole Protestant Churches, I pray God to avert.  
If from the Malignant hand there appear not mischief enough to hang this day over the head of the Churches of Britain, 
The flood of Errors and Heresies like to overflow the Church▪  let us divert a little our eye to the other side, the n●w generation of Sectaries▪ from this quarter so much smoke doth arise, as alone is abundantly able to darken our sky. It is long since all, at least the principal Articles of Christian Religion, without exception of any that I remember, have been oppugned; The holy Scriptures, both the Godhead and Manhood of Jesus Christ, the holy Ghost, the Divinity itself, is now exploded with high and basphemous scorn: all Churches, all Sacraments, all public Worship and Ordinances, are made unnecessary, 
A liberty for all Errors the great aim.  yea unlawful. And if any point of Religion hath had the fortune to escape the blasphemous tongues and pens of these erroneous men, lest it should still go free from opposition, the most of that party have n●w set up their rest upon a principle, which makes them sure to gather up their glean when ever their leisure may serve them to make a review of their omissions: A liberty to believe, to profess, to propagate in matter of Religion, whatever any the most desperately erroneous soul may conceive to be truth. All these are but things of the mind and matters of opinion, a toleration in them is miserable and despicable, but a free and absolute liberty in every such thing, is the due and natural right of every humane creature in all places of the whole earth. This monstrous imagination of liberty is not only generally put in practice without any considerable control now for some years in the midst, and all the corners of England, but men of prime place, have courage to write the justice of it under their hand to the High Court of Parliament, yet without any repentance we hear of.  

The Parliament spoiled of all power to reform Religion.  It was a matter of our grief to know men of parts assert, that the Reformation or defence of Religion, notwithstanding all the Declarations, Protestations, and Covenants of the Parliament, might not be any part of our apology for our defensive arms: It has lain heavy upon our spirits, that men of most corrupt minds should be permitted to hinder year after year, the settling of the Church of England in any passable condition, when there appeared little difficulty of a quick, plenary, and satisfactory settlement, except what such evil men did create, who make the retardment and frustration of every thing which may advance the truth of God, a matter of their most serious practices in private and in public, of their daily sport and drollery. But this was to us a cause of wonder, that the very other day the principal Chaplain of the Army should be brought to proclaim with all confidence, in a most solemn audience of the Ho●se of Commons itself; that all the Reformation of the Parliament was but Antichristianisme; that the Reformation of the Church by any Christian Magistrate before them, was no better; that God requireth all Magistrates to lay aside all intentions of reforming the Church; 
a And therefore Honourable & beloved, I say to you touching this work of Reformation of the spiritual Temple of the N●w Testament as God once said to David touching the building of the material temple you did well in that it was in your heart to reform the Kingdom of God, nevertheless you shall not reform it, for you have been men of war, and have shed much blood, & therefore you shall not do this work, for this is not a work of men of war, but of the Prince of peace. Dells Sermon to the House of Commons, p. 13, 14. Ibid. Object. May not the spiritual Church of Christ be reform with worldly and secular power? I ans. by no means. Ib. p. 26. All these things show that worldly power hath no place at all in the Reformation of the Gospel. Ibid p. 26. They that would govern the faithful, the members of Christ's own body, make themselves the head of these members, and so Antichrist may as well be found in a combination of men as in one single perfom  that the only right Reformation was that of the heart, which was to be left to Christ alone, as he was pleased to work in the breast of every man; that the new Sectarian Preachers, which are run out without any call, either from God or man, into every Shire of the Kingdom, are sent out by Christ to be instruments of this Reformation; that their Ministry is that of the Spirit 
b Ibid. p. 29. God's anointed ones are the faithful that are anointed with the Spirit, and these anointed ones are the Lords Prophets, and the Lord hath no Prophets but such as are anointed with the Spirit; all his brethren are made Prophets, being fellows with him in his unction. Ib. When I see the generality of the people of all sorts rise up against the ministration of the Spirit which God hath now an these days of ours set up even in every County for salvation to his people, but for a stone of stumbling and a rock of offence to the rest; it does grieve me to see how the City, Country, Country Towns, Villages, do all rise up for the most part against the ministration of the Spirit, for this is a certain sign of the undoing of them all. ; that their followers are the Saints, which shall prevail, maugre all opposition 
c When you read what you have heard, you must needs acknowledge it to be the mind of God if you received the anointing of the spirit. In the Epistle, ib. this truth shall carry all opposition and opposers before it, and none shall be able to stand against it; and of this both yourselves and this generation shall be witnesses. ; that all the other Ministers of England, who dance not after their pipe, especially such as M ● Love, who opposed this man immediately to his face, are but limbs of Antichrist, whom the Parliament is obliged to suppress without any toleration 
d Ib. p. 41. Truly sir, when God shall make you a new creature you will be glad of new light, the old light will serve the old man well enough, your Sermon savours as ill to the faithful as mine to the world. In the Epistle, If the Assembly, which I hope they will not, should condemn that doctrine of the Gospel for the substance of it, delivered then by M. del, it will be no blasphemy to say they are the enemies of the truth of Christ, and I hope the last prop of Antichrist in the Kingdom. Ib. The Prelate's successors in the Kingdom of Antichrist still cry, No Minister, no Magistrate. Ib. To the Reader, This light was since obscured by the new darkness of Antichrist, which these men love better than that old light, and will by no means exchange the one for the other, and these as well as their Fathers of the same race and lineage, in whose stead they are new risen up, shall in due time become a reproach and a shame, and their name shall be for a curse to all Gods chosen. In the Epistle, I shall desire this in the behalf of the faithful Gods peculiar portion in the land, that you would not suffer us to be oppressed by our adversaries, neither would suffer them thus publicly and shamelessly to call as Sectaries and Heretics. P. 38. The Magistrate may deter you and the rest of the Kingdom that are of the like mind, from resisting and hindering this work which hath its authority from heaven, that so the Saints my prey for the Magistrate. .  

Who now are the persecuters.  Hitherto are these men come already, notwithstanding all their declamations against persecution, though no man has molested them now for some years, nor laid in their way the least impediment to think, speak, writ, act whatever they thought expedient for the propagation of any blasphemy, they have been pleased to entertain, nor called them to any account, when by the force of arms, they have beaten out of their Pulpits and Houses, the faithful Ministers of God, themselves usurping their places in very many parts where the Army has gone, and setting out to the people by all the skill they had, whatever heresy the times hath produced. Yet now their fears to be persecuted are come to this, that they dare preach the House of Commons to their face, Antichristian oppressors, for assaying to reform the evident corruptions of the Church, within their own jurisdiction: And exhort them to lay aside that sinful and impertinent work, permitting every man to follow in Religion, whatever his own heart dictates to be best. Yet by no means to tolerate any Preacher who shall oppose that their liberty. To this height of presumptuous malice are those declamers against persecution publicly proceeded, and in all this are countenanced and pleaded for by too many, and too eminent Patrons.  
If those men's counsel might be followed, 
The monster of Libertinism.  what at once should be the condition of the Church of England? It could not but by and by become the most hideous and woeful monster, that ever any pious eye did beheld: every two or three making up an Independent-Congregation, for the setting up of what ever tenets and worship themselves please to invent, albeit for no longer a time then every single person amongst them do think fit. They stick not to profess the lawfulness to erect, at least the unlawfulness to disturb when erected in the most public places, Schools and Professions, for the persuading of all the idolatries and blasphemies, which either of old or this day, have been among the Pagans, Turks, Jews, or the most infamous heretical Christians, that so from England as an open fountain the streams of all those, and if they be any more, imaginable errors may be sent out to every other part of the Christian world: adding, That whoever is against this happy liberty, is without all doubt a corrupt, fleshly, and unregenerate man, ignorant of the grace of God, whom the Magistrate is obliged to punish, though by duty he is to protect all other in the free enjoyment and practice of all the dictates of their own mind.  
The devil had never a more clear and downright way, not only to evert all Churches, but to explode as a ridiculous scorn, whatever looks like truth, or has the least savour of any Religion.  

The Sectaries having done with the Church, proceed to the overthrow of the State.  For all this, there might be s●me hope of subsistence for Religion if those men, when they have done their worst against the Church, would be content to hold their hands off the State; for it cannot be, but where ever a truly Christian State doth stand, it will shelter the Church, and by no art, no force, so long as it hath any being for its s●lf, will it exterminate the Lords inheritance: The spirit that leads the Sectaries, knowing this in all his long experience, letteth them not rest in their designs against Religion, but presseth them on, for doing their endeavour to pull down the State likewise. We need not speak of their declared rage against Universities and all Societies of Learning, against the profession and person of all Lawyers, against the Society of Merchant-adventurers, against the Common-council and Court of Aldermen in the City of London: all these things to them are corruptions, and grievances to be extirpate. But that which we are most afraid for, is, that with their whole strength they attach the known foundation of the whole State, the High Court of Parliament.  

The Parliament must be abolished.  It's not only the King who must be cut in pieces with Agag, and for his faults the whole royal race, yea, the very state and condition of Royalty and Monarchy must be razed and abolished for ever: but also the House of Lords and the whole Peerage of England must follow the fortune of the King, and with him fall under a perpetual abolition: yea, the House of Commons itself, the only remainder of our hope, must walk in that same way, their House likewise must be pulled down about their ears: The common people, every individual of the whole multitude must be set on the Throne of Sovereignty, to mould themselves in a new fashion of State, and frame to themselves a body of new laws, by the hands of such persons, as they may be pleased to set up for their Deputies in a new House of Commons.  
When such dictates are put in print, and under the eye of Authority, daily in Pamphlet after Pamphlet, sent out over the whole Land, to open the eyes of the blind with this new glorious light of the Kinghood (as they call it) of every individual of the people, as well beggars, fools, and rogues, as the most virtuous, wise, noble, and wealthy persons; When such maxims are sweetly hugged in the arms not only of the multitude, but others of the best quality; when the authors and abettors of so good and wise Positions are caressed, cried up, rewarded with preferment in the State, in the Army, in the Country; When their opposers receive hard measure, are discountenanced, rebuked, deprived of favours by men in place, and sometimes spoiled of their goods, and knocked down by the professors, indeed, of a catholic liberty; but truly the practisers of tyranny and persecution: This being our known and felt condition, upon how weak and tottering props, the house of our Church and State doth stand, may easily be conceived.  
What I have said of our dangers needs no other proof than the sense of that which the eye and ear brings daily before every observing mind; but the remedies of so eminent and imminent dangers, require a pate of a much larger size than mine, or any other such of mean and vulgar capacity.  
Only for curing of the first very dangerous evil, 
The return of the King in equitable terms is the best remedy of the one half of our fears.  I wish the continuance of the prayers of all the godly, and of the endeavours of those in place, to hasten the reconciliation of the King: For this, to my weak judgement seems the most hopeful remedy of all our fears, which flow from the former fountain: the reduction of his mind to our sense (which I am not desperate, but some more of our supplications to God, and endeavours with men, may bring to pass) would in a moment bring to us with him, the most considerable of that side: and if any thereafter should delay to take from us what laws should be given them, their obstinate folly did then put in our hand a fair opportunity, to bring on their head the day of recompenses, and of ●ust vengeance for all their former misdemeanours. By the blessing of God the return of the King, upon equitable and just terms, for no other must be imagined, might quickly sheathe the sword in all the Dominions, might give us a settled peace, and put us in a fair way to repair in time the great vastations which this unhappy war has made in all the three Kingdoms; and to recover our reputation in the world abroad, which of a long time htah been buried through our domestic jealousies and distractions. Our credit once set on foot, we might quickly become so considerable, as to attain to our wont influence, in all the great affairs of Europe, for the reviving of our dead or dying friends, and the bounding of the late excessive overflowings of our very high and lofty neighbours.  
I grant the Lord is not tied to any one channel, when out of the fountain of his goodness he is pleased to send out the stream of any blessing, whether to a Nation or a man only; Yet when I cast mine eye upon the ordinary course of his carrying humane affairs, if you remove this mean, and make the reconciliation of the King with his Parliament impossible; I confess I am cast into so thick a mist, that all appearance of peace, for a very long time, to any of the Kingdoms, 
The zealous diligence of Ministers might do much to remove the other h●lf.  doth quite vanish and flee out of the reach of my weak apprehension.  
For curing of the miseries, and preventing of the dangers on the other hand: I could wish as I was speaking at the beginning, that all whom God has called to any employment in his house, would shake off sluggish negligence, and keep stricter watch in their stations, giving loud warning to the people of God of the dangers about them, being very careful that neither fear, nor despair, nor any other sinistrous affection keep them from the duties which the extremely bad times do cry for, from the hand of every child of God.  
I have oft been witness with much joy, to the abundant zeal of divers the Lords faithful Ministers, both in the Assembly and City, who in their Writings and Sermons, and private sedulity, have endeavoured to their power the awakening of all about them, for the defence of that truth which Christ had committed to their trust; So that I am sure, that when ever they shall come to their accounts, their Master will accept and bless their fidelity. I wish no more of them but to run on as they have begun, without fainting, that no man take their crown; Nor of others, but to follow with the like zeal in their footsteps.  
And for the encouraging of all towards this active diligence, we may call to remembrance but two vulgar motives, 
The sedulous activity of the Sectaries doth shame our slothfulness.  example, and success; the one of our adversaries, the other in our own and our brethren's experience: How many of the Sectaries make bold, without any fear, any fainting, any ceasing, in season, and out of season, by preaching, printing, disputing in all places, all companies, towards all relations, to propagate their erroneous ways? How shall their heat and activity in evil, stand up against us for our frigidity, for our unequal care and labour in good.  
Also, 
Zealous diligence is ordinarily successful.  our own experience of very great success from small endeavours when cordially put on, may animate us to a greater diligence: How oft have the prayers and consultations of a few gracious and wise brethren, set on foot, advanced, and brought to an issue, many happy purposes, the fruits whereof this age do begin to enjoy, for which the posterity shall bless the authors, though they never heard of their names? How many most dangerous designs, which were in a readiness to have much increased the miseries both of Church and State, by the labours of a few unseen men, have been timeously prevented, countermined, and totally defeated? How oft have the City, yea, both the Houses of Parliament, upon the zealous and prudent motion of one only man, been stirred up to very notable performances? I do not remember, when I have been witness to any gracious Ministers powerful exhortation to the honourable House of Commons, that has not presently been blessed with some good fruit: Our grief for what yet lies behind, must not cast out of our memory the great things that are done already: I verily believe, that much more long before this had been done both in City and Country, both by Lords and Commons, if some Divines whom the Lord has anointed with grace, learning, wisdom, eloquence, and credit above their fellows, had been more instant and industrious, about those things which nearly concern Divines, wherewith Christ their Master has trusted them above all others, and which Churchmen every where else, to very good purpose, use to mind, with all the care and industry they are able.  

The caveats of zeal. The least degree of true piety must be tenderly handled.  The zealous diligence of the Lords servants about their master's work, can neither hurt nor justly offend any, if it be tempered with the mixture of three needful ingredients, Piety, Charity, and a love to order. In all our combats against error, or whatever evil else of the time, we must be very attentive that we give not the least discouragement to true Piety, for this is so sweet and tender a plant of Gods own hand, that who ever is acquainted with it, will be extremely loath to do it the least hurt, were it by their very breath, much less by their words and actions: It must be a gross mistake, or a grievous calumny, which the Sectaries so much inculcate, that Orthodox Ministers in their zeal against errors, fall a beating and wounding the Saints of God, and troubling the godly party: the Lord forbidden it were so. The ground of this mis-assertion I take to be a twofold misapprehension: 1. That all pretenders to piety, though they be found really impious hypocrites, yet for their s●●ws of Religion ought not to be dealt with according to their visible hypocrisy. 2. That those who are truly pious and really the children of God, may not be compassed about with many sinful infirmities: It ought to offend none, when the mask is pulled off the face of those who scorn God and the world, by the fair pretences of that, which their very rough hands, and the hellish vapours of their mouth do demonstrate was never near their heart: When such are hewn by the Prophets, when by the sword of the Word they are slain, when the fire and salt of God is cast upon such, why should any gracious soul take itself to be touched? Again, when the most true Saints are rebuked most sharply for their errors, or other sins whereby they offend God, they become instruments of his dis-service, and of the advancement of Satan's Kingdom, so much the more, as their known grace makes the readier passage for the communication and propagation to others, of their ungracious and sinful corruptions; if here a gracious Physician endeavour to cut off from them their cancerous excrescences, though it be with some pain; yet here there is not the least intention of hurt to any of their sound members.  
I dare say in the name of my brethren, 
Presbyterians are far from suppressing the least measure of piety.  that when ever they are blowing away with the greatest earnestness, the noisome smoke that fills the house, to the offence of all within; they shall be as loath to put out the smallest spark of grace in the smoking flax, as to choke the natural heat of their own heart. I confidently avow, that no Presbyterian has any question at all with any dissenter, about any thing which in the least degree toucheth upon piety and grace: for every part of this they take to proceed from the heart of God, and where ever they find it, they are willing to embrace it, were it in the bosom of their greatest enemies, as that which they profess is their own greatest aim to follow and study to attain. If at any time they are miscarried to practice against this profession, they acknowledge their error, and duty to endeavour amendment and satisfaction: I wish all our controversies were so near an end, as this quickly may be: I hope the Saints will not be so unreasonable, as to make the beating of their unsanctified errors, reflect upon any part of their sanctity, especially when they who deal with them are so careful as they can, when they break their shells, to remember what is within, that they spoil not their pearl: and for all which may offend in the cask and shared, that the jewel and treasure which God has enclosed be not trod under foot.  

Charity and compassion to b● extended to our enemies  This is almost all I have to say of the second caution also, That in the greatest pangs of our zeal we never forget charity. It's true, in this dead age, where zeal against error or vice is so rare, and where it is found, of so low a degree, that we need not draw it down by the mixture of any allaying adjunct; yet because in some it has, and in more it may exceed, that charity which the Lord will have joined with it, we shall be loath to separate. When ever we have to do, not only with them in whom we evidently see some rays of the image of God, but with very hypocrites, whom we have but too good ground to suspect of counterfeiting; yet, for charity's sake, let us give them (so far as evident verity will admit) a good construction: leaving the full account and certain search of them to the Lords f●rther discovery, whether here or in his own day. In the mean time, for the sake of that grace and truth they carry in their face and mouth, let us deal so gently with them as may be; yea, when we have to do with the grossest sinners, let us never put off the bowels of pity and humanity to the worst of them. Who hath made us of a better metal? What sometimes have we been? What before all our trials be over, may yet escape us, or our children, or our dearest friends? Who knoweth how soon these wicked persons may receive mercy, and be rescued out of Satan's bands? And though their wickedness should continue, yet they are not without abundant misery: If it be not unhappiness enough to be slaves to error, to vice, to the Devil while they live, to be instrumental in the advancing of Satan's Kingdom, and active in destroying the precious souls of men; yet their torments which abides them in hell are lamentable, and a matter of great compassion to all who believe them. What ever indignation we are obliged to carry against the sin, yet we must pity the man; and if any censure spiritual or temporal, be inflicted upon him, this justice must flow from the fountain of love and desire, by that ordinary means to recover the person, or else the execution will be no less heavy to the inflicter, then to him on whom it is inflicted.  
The clamours and invectives against the Presbyterians charity, may well be neglected, being so evidently caustesse; 
Presbyteri●n● are far from persecuting any.  They are called persecutors, when to this hour no power at all, so much as of admonition, is put in their hand, and for this fault are cried out upon, by them who practise persecution to their power, before the Sun; If most bitter and injurious contumelies in word and print, if crushing of a man in his credit and estate, if threatening and beating by swords and staves only for righteousness sake, may come within the lines of any persecution. As for the Presbyterians elsewhere, why should their faults be charged upon the English, before they be put in a condition to fall into them? And yet I pray you how highly doth this humour of persecution reign in the worst of Presbyterians any where? Do they at all meddle with any man's goods, liberty, or life? This has often been objected, by some either ignorant or malicious men, but as oft it has been rejected, as a very injurious falsehood. Scotland, which useth most to be burdened with this charge, is sufficiently cleared of it in the Historical Vindication: All the Church censures there, are merely spiritual: Excommunication in that Church is more rare, and when it must be exercised, is performed with much more leisure & caution, then amongst any of the Sects, if so be they approve of any Discipline; I am sure the principles either of the Independents, or Brownists, or Anabaptists, permit them not to draw out so rarely, and when it must be drawn, to unsheathe that sword any thing so leisurely and deliberately, as the principles of the Presbyterians force them to do.  
If the State and Kingdom where the Presbytery doth dwell, he pleased by the Acts of their Parliament to inflict any civil censure on excommunicate Papists, or such, who for obstinacy in a flagitious crime, such as adultery, murder, or fornication, or something worse, what is that to the Church? But this possibly may be the matter, the Church exhorts the State to the making and execution of Laws, which may control those whom Satan hath inspired to destroy themselves, and all others they are able, by their detestable errors, for the punishment of them who make it their work to impugn, and mock all the truths of God: if this be the crime, we will confess our guiltiness, but withal that we esteem it a duty which the Parliaments of both Kingdoms have solemnly sworn to perform to their power. If the chief framers and commenders of that Covenant at the beginning, have since either discovered their hypocrisy, or apostatised from their former sense, or feigned a sense of their own to that solemn Covenant, which is clearly destructive both to its plain words and known intention, we can but pity and desire to be free of so grievous guiltiness.  
The third Caveat I spoke of, was a true love to order: 
The dignity and power of the Magistrate would be carefully preserved.  this is the season when the Prince of misrule, Satan, with all his power is building his Babel both in Church and State. If ever order was necessary in the Church, it is now more; when every person, man or woman, young or old, whose fancy is up, must be at public preaching; and if in this they would square their words to any good rule, it were the less evil: But the most of their doctrines are mere conceits contrary to the truth of God. Unhappy Independents, who opened at first, and keep open to this day the door of the Church for these Satyrs, and Vultures, these Limb, and Ziim, the great Owls and shriek Owls, the wild beasts of the Desert, and the wild beasts of the Island, the Dragons, and all the doleful creatures, to come in and defile, to make havoc of all that is most precious in the House of God.  
But the order I mean here is chief in the State, it will not satisfy the Masters of our mis-order to keep the Church in confusion: Since the State will take no notice of them, but lets them increase at their pleasure, and grow up above the strength of any their Ancestors, they are making bold to go visit the State, and try their strength upon her, if possibly they may find as great a facility, to set up the Trophy of their triumph upon her ruin, as of that of her weak sister the Church. It is the certain, and now oft printed design of some, to overthrow from the very foundation the whole edifice of our Civil government; No King, no Lord, must be heard of hereafter; This House of Commons must be cast down, the Imperial and absolute Sovereignty must be put in the hands of the multitude of the basest people. They are once every year to choose for their servants, a new House of Commons, which all this time shall draw up a new frame of laws, and a new model of government. Since this is the h mour that now beats highest in the veins of that people, we had so much the more need with all our strength to fortify the house of the State; for believe it, if that by any hand should be undermined, its fall cannot fail to crush the most, if not all, who are under the roof thereof. So long as the State doth stand, there is always some hope of subsistence for every honest man, and of obtaining in time a great part, and possibly all their just desires, were their Petition never so oft laid aside: But if the State be overthrown, than all is desperate and gone, every particular person with all his designs how gracious soever, is ready to be overwhelmed in the rubbish of the Common wealth. It would be remembered that members of the best state are but men and not Angels; It's not to be expected but sinful infirmities will cleave to the back of the best reformed government; the perfect and spotless Republic of Plato, may well have some place in Utopia or in the Region of the Moon, but upon the earth it never yet did dwell, nor in haste is like to do. Let prayers to God, let petitions, Protestations, Remonstrances, representations to men, be used and repeated from time to time, without any fainting or giving over, till all be obtained that is necessary for the good of Church and State. But great caution must be used, that nothing be either done or said, that may labefactate the just honour or power of them whom God and the Laws have entrusted with the Sovereignty; what ever toucheth that, cannot but touch the apple of the eye of every good and wise man: especily at this time, when the project of the Devil is declared to lay Monarchy and both the Houses of Parliament level with the ground; and to set on the Throne the beast with many heads, the multitude, which with difficulty enough, could ever yet be ruled, but to this day was never found to have any skill or dexterity at all in the great art of ruling.  
But to break off prefacing, 
The scope of the Treatise.  my intention in the subsequent writ is, to proceed in my Dissuasive, and that with so great observance of the three mentioned Caveats, as I am able. The men whom I deal with in this part are Anabaptists, albeit they bring in with themselves both Antinomians, Socinians, Familists, and the most of all the Heretics of the time. I desire no more from them, as a reward of all my labour for their weal, (for the least hurt to any of their persons I never minded) but in the fear of God, to consider the beginning, progress, and issue of their way, as I set it before them in a short view out of their own Authors, or at least from such writs, as in that subject are of unquestionable faith. If I make it appear, that the spirit which from the beginning to this day, did reign in their leaders, cannot be that of grace and truth, ought they not in conscience to make a serious review of their way, lest securely going on, the justice of God give them over to be miscarried to such opinions and practices which their soul for the present abhors; but as I demonstrate, has exceeding oft been the issue of Anabaptism in many of its followers both of old and late? If this my service be a means to reclaim some of them, and to deter others from the evil of their do, I have the desired fruit of my labour. If I miss this, yet my testimony to the truth in so needful a time, will, I hope, be acceptable to God, and the conscience of it will ease and refresh my spirit, remembering that the hours of my leisure were not altogether misspent, but many of them so diligently as I was able, employed for the service of Him to whom I own all, and the good of his people.   

CHAP. I. The Original and Progress of the ANABAPTISTS.  
THE late patrons of Anabaptism among us would make the world believe that this Sect had for its Author the famous Berengarius, 
Berengarius no Anabaptist.  and for its fomenters four hundred years ago, the old predecessors of Protestants, commonly called Albigenses: but who will be pleased to consult the fountain of this alledgance shall find Berengarius absolved from this crime by that very mouth whence alone the slander did proceed. 
M. Tombs examine. p. 20, 21.  Bishop Guitmund lays on the back of Deacon Berengarius the load of so many contumelies as he is able to invent, only for his boldness to oppose the common Doctrine of that time, the corporal presence of Christ's body in the bread of the Sacrament: among other things he challenges him for the denying baptism ro infants, but if any should require a proof of this heavy charge, Guitmund professes that none can be given, avowing that Berengarius did never bring any such Doctrine in public, knowing that no Scripture could be alleged for it, and that no creature would take such an absurdity from his hand (A); Justice therefore does require that Berengarius be freed of that crime, since his very adversary confesseth that it was never made appear by any known profession; for crimes that appear not are reputed by just men as not existing.  
Concerning the Albigenses, 
The Albigenses knew not Anabaptism.  the man that lays the slander of Anabaptism upon them is Petrus Cluniacensis, but how unjustly I offer to be considered not only from this general very true and confessed ground, that the Popish Writers of that time do charge these honest and pious men of Albi with many both errors and crimes, whereof all equitable men believe them to have been most innocent; but also from three particular observations: First, they are not challenged by Cluniacensis as direct and express deniers of paedobaptism, but for their affirming the impossibility of infants believing, and of their impossible salvation without faith, he alleges upon them by way of consequence, that they did also maintain the Baptism of infants to be unprofitable and null (B). The learned know how much uses to be said against the burdening of men with all the consequents of their tenets, especially when the party rejects them, and the things themselves have no necessary dependence. Secondly, the antecedent whereupon this consequent is builded, we much doubt if ever it came in the thoughts of the Albigenses. That these gracious and orthodox men should have been so absurd as to damn absolutely all infants dying in their infancy, which never any of the grossest Heretics to this day did affirm; we must be pardoned to deny our belief to ten witnesses of much better faith than the Abbot of Clunie. Thirdly, that which Cassander avows in that same place helps to evidence the slander of Cluniacensis: the Valdenses were the children and immediate successors of the Albigenses, many of their writs yet extant show how rigid and punctual observers the children were of their Father's ways: now it is Cassander's remark verified by the writs and known practice to this day of all the Valdenses that they have been constant paedobaptists (C). He must therefore be a man of greater authority than any Friar or Monk of these dark times, who shall be able to persuade that their Fathers the Albigenses were against infant's baptism.  
Wherefore notwithstanding of all which is misalledged from Cassander we may safely with all Protestant Writers affirm that the first known Fathers of Anabaptism were Nicholas Stock and Thomas Muncer, who in the year 1622. began to sow the tares of that sect in Saxony with too great success. 
Neither Melancthon nor Carolostadius did ever favour antipaedobaptism.  What some allege of Melancthon and Carolostadius their favour towards these men, of Melancthon it is most false as many of his writs declare (D), unless it be understood of his good and extraordinary meek nature, whereby he was ever inclined to pity the worst of men so long as there was any hope by loving dealing to do them good. Carolostadius indeed was a rash hot headed man, and at the beginning did give too much countenance to the Anabaptists, albeit not in the point of Antipaedobaptisme (E), so far as we can find; but wherein soever he favoured these fanatic men, he did quickly repent and made his public retractations to the satisfaction of Luther's own mind (F).  
M. Tombs by all his diligence to search for ancient and renowned friends to his Clients the Anabaptists, does but raise dust to darken the air about himself: all who will be at the pains to consider these very testimonies which he allegeth, shall find that no Divine of good fame did ever join with that sect: for the spirit that did reign therein was so evidently malignant, that a small measure of discretion did ever serve to discover and avoid him.  
When the light of the Gospel from the Lamp of Luther did begin to shine in all the corners of Germany high and low, 
The true original of the Anabaptists.  the forementioned unhappy men Stock and Muncer, did begin also to breath out a pestiferous vapour for to overcloud that Golden candlestick. Satan and Antichrist his child got no so powerful assistance against the Spirit of God in Luther from the Emperor Charles, 
The malignity of their spirit.  although the far greatest Prince who these five hundred years did sway the Imperial Sceptre, nor from all the Bishops of Germany, though the most potent Clergy that is or ever hath been in Christendom, as from these two obscure and ignorant creatures: for so strong and perverse a Devil did enter into them, as did put them into a very fair way not only to have extinguished the candle of Reformation so soon as ever it began to shine, but also to have turned the remainder of light that was in all Christendom into palpable darkness (G). The spirit of Mahomet was no more hellish in setting afoot most gross errors, and countenancing abominable lusts; nor was it any thing so much hellish in making an open trade of bloodshed, robbery, confusion and Catholic oppression through the whole earth, as the spirit of Anabaptism. This great and severe sentence will be made good enough in the following Narrative by such abundance of satisfactory Testimonies, as may convince the greatest favourers of these men among us.  
At the beginning the Anabaptists put on the visorn of a great deal more than ordinary piety, zeal, and honesty: 
Their singular hypocrisy.  in prayer and meditation they were very frequent and long, their discourses were only of matters Divine, the errors and superstitions of the time were to them abominations; for life and conversation, they seemed to be composed of all virtue; in their apparel poor and base; in their behaviour and speech exceeding humble and grave; for charity towards all in want, singularly liberal (H). The errors they had, seemed to be very harmless and innocent; they urged not only a reformation of corruptions, but the building of a Church wholly new; they pressed that what ever had been in Popery might all be cast away; that new Churches might be gathered consisting only of Saints. Besides the Scripture they professed new revelations; they required all their followers to renounce their former Baptism, and of new to be baptised; they spoke much of patiented suffering the Cross, of the unlawfulness to resist injuries, or to punish by the sword any crime; they cried down all Wars, yea all Magistracy, all Judicatories as unjust; they preached much for the Liberty of the People, and against the grievous burdens wherewith the great ones did load the backs of the poor Commons; they cried up an equality among all the sons of Adam, that none might Lord it over his Brethren; also that all goods ought to be common among Christians, that none might want, and none be tempted with superfluity.  

The preposterous pity and charity of good men towards them was the cause of their strength.  So long as they keeped themselves within these bounds, orthodox Preachers were content to deal with them lovingly by conferences and disputations, to keep the sword of the Magistrate off them (l), and none was a more diligent solicitor of their indemnity then Luther with all the Princes of his acquaintance (K). But behold the fruits of this indulgence, Stock and Muncer are encouraged thereby to go on, in the space of three years they did disperse their cockle and tares over all Germany, the people every where fell in passionate love with their Doctrine (L): the Masters beholding the unexpected number and zeal of their Disciples, without further delay did bring out all their mysteries, and what before they had delivered in corners, and in the night time to handfuls of people apart, being then confident of their strength, they brought it out to the world before the Sun, and boldly did begin to put all their speculations in practice.  

Their wicked Doctrines and practices.  They declared that they were Prophets sent by God to teach the world the way to heaven, that after fasting and prayer they were inspired with revelations no less sure than Scripture, which all were to believe and follow under the pain of damnation: that Luther and all the orthodox Preachers were false Prophets, worse than the Pope and his Clergy; that all Princes and Magistrates must needs lay down their Charges, and become equal with the meanest; that all rich persons behoved to give in their wealth, that all goods might be equally distributed; that the time of the Saints reign upon earth was come; that whosoever refused to enter into their society, to be rebaptised and to become members of their Churches, were without all pity to be killed. That God had revealed all this to them, and much more of this kind; that he had given them a commission to execute presently this his will. Hereupon they did arm and began very nimbly to rob and kill all about them as cursed Canaanites. This Leaven did quickly run along many Provinces: many thousands, especially of the Gentry were massacred and their houses burnt over their heads before they could get themselves in a posture of defence. (M)  
Luther perceiving the horrible and unexpected malignity of that Devil who led this people, began at last to bestir himself, 
Luther justly did stir up the Magistrate against them.  and to paint out unto the world the abominations of that way which before he had too much neglected; he did then exhort all Magistrates and people to defend the Gospel, their lives and goods against these wicked hypocrites (N). Incontinent the Princes and Cities did arm and every where run upon these enraged furies, they recompensed their ways upon their own heads, 
Great numbers of them were slain.  killing them where ever they could be found. In Suabland, Lorraine, and Francony, there were in one Summer slain at least 50000 yeomen (O), & as some Authors relate it, a hundred thousand (P), yea some report 150000. (Q), who corrupted with the seditious principles of their false Teachers, made insurrection every where against the Magistrate. At that same time Muncer gathered together 8000 of the common people in Thuringia, against whom the gracious Princes Joh: Frederick Elector of Saxe, and Philip of Hesse ddi march: Muncer persuaded his followers of a most certain victory, 
The unhappy end of th●ir Author Muncer  assuring that he would intercept in his cloak all the bullets of the enemy's Cannon; but when it came to action the vanity of his promises did appear, 5000 of that misled multitude were killed on the place, the rest fled, Muncer was taken Prisoner, and having confessed his error did suffer death, but in a faithless, faint, and discouraged way (R).  

Zuing●●us ●id oppo●● their gathering of Churches in S●●tze●land.  This great execution upon them together with the diligence of Luther and other Divines to inform their minds did for some time much compesce that evil spirit and so much fright him out of all the bounds of upper Germany, that he did never since that time stir much in these Quarters: but behold his behaviour elsewhere. Being rejected of Luther and his Disciples, he went to try Zuinglius and his friends: unawares, and upon a sudden great numbers of Anabaptists did arise in Zurick, Berne, Basil, and many other parts of Suitzerland: at the beginning they dissembled the worst of their tenets, they dealt earnestly with Zuinglius to gather out of the Churches he had reform new separate Congregations: many remonstrances did they make unto him against the profanity of the common multitude, and for the holiness that ought to be in every Church member; they alleged a necessity for the Saints to put themselves in new distinct Churches (S). The same things did they press upon Oecolampadius at Basil, but when these grave men had rejected their motion, and demonstrated the iniquity of their Schismatic way: then without more ado having seduced multitudes by their corner and night Sermons, they did themselves erect without any permission either of the Magistrates or Ministers, their separate Congregations (T), and for a visible distinguishing Character of their way they publicly anabaptized all who did enter into their Society (V). For these insolences the Magistrate was offended and put some of them in Prison, presently they cried out loud of persecution for conscience (X), and of unjust condemnation before their cause was tried: hereupon many public disputations were institute, Zuinglius and others in Zurick many days from morning till evening did debate with them in presence of the Magistrate and all who pleased at great length upon all their Tenets; this same did Oecolampadius in Basil, and others in Bern, the arguments and answers with the consent of both sides were written and published, by this means many received satisfaction, many also remained obstinate in their error and became tumultuous in their practices, which caused the most of them to be banished out of these States. 
The reason of their banishment thence.  Unto this severity the Magistrate was forced by the danger of their principles, and their usual walking accordingly, where fear kept them not in order: in Christian Commonwealths they counted Magistrates unlawful, they took their Enthusiasms and revelations for Gods express commandments, and it was one of their Prophets ordinary revelations to cut off by the sword all Magistrates, and whosoever opposed their way, though Father, Mother, Brother, or dearest friend, yea so powerfully did Satan insinuate himself in their ordinary raptures, that no man could be secure from their cruelty, as by this example is visible.  
At Saint gall in Switzerland in the year 1526. Feb. 8. 
Their intolerable practices.  Thomas Skyker having spent the whole night with a company of Anabaptists in their religious exercises, in the morning he was filled with an Enthusiasm, and before his Father, Mother, and whole company, he commanded in the name of God his german brother Leonard Skyker to kneel before him, and having gotten obedience thus far, his next prank was before them all to cut off his brother's head, avowing he had an express warrant from God so to do (Y).  
Many such private murders and divers public uproars, made the Magistrate every where to keep a severe hand over them; yet for all that could be done, they got into their hands the Town of Munster; here the wisdom and patience of God permitted them to act to the full, all their speculations. A Story recorded by many, and needful to be remembered to the world's end, for a Memento unto all men to be very wary of an erroneous spirit, though he do appear at the first in the habit of the greatest piety and innocence; the matter was thus:  
In the year 1533. and 1534. 
The Tragedy of Munster.  by the labours of Bernard Rotman and some Hessian Preachers, Munster the greatest and strongest Town of Westphalie was persuaded to cast out the Popish corruptions; while the work of Reformation was there going on apace, the Anabaptists came in and immixed themselves according to their custom; for this has ever been the way of Schismatics, 
The ordinary custom of Heretics is not to labour, but to spoil the labours of others.  like drones and wasps to fall upon the labours of others; they use not any where to be the instruments of any Reformation or conversion, but when that work by the labour of others is done, than they come in to spoil all, pressing upon a reformed and a converted people their fancies (Z).  
When the Gospel was flourishing in Munster, 
King Becold enters Munster.  a certain Tailor of Leyden in Holland, one John Becold did come to Town, who at home in his own Country, had drunk in all the Anabaptistick ravery: the man was of a quick and subtle wit, a great dissembler, insinuating himself in the favour of the Ministers, he did propone at first only by way of scruple his arguments against infant's baptism (AA): but in the mean time in his secret conventicles over all the City, he did instill the whole mystery of Anabaptism: The chief Minister Rotman did at the beginning preach zealously against that way (BB), 
Some of the prime Ministers are gained to Anabaptism.  but after that one Stapreda, a violent Anabaptist had eropen in to be his colleague, Rotman was gained to that party, and at a public disputation declared himself for them, notwithstanding the other Ministers did confute so clearly the Anabaptists grounds, that the Town Senate remained satisfied, and by that Edict commanded all the Anabaptists to departed the City (CC). 
The slackness of the Magistrate though orthodox did ruin the City.  But this Statute was so slackly executed, that the most remained still in Town, and did in their night meetings so diligently advance their cause, that a great many more were conquered; upon which strength waxing confident they defied their opposites, and came to a public insurrection (DD).  

The Sectaries though fewer and weaker, yet by wit and industry did master their opposites.  As yet the orthodox were the greater part, but the Schismatics were the more witty and industrious, they managed so well their smaller strength, that they became not only considerable, but so formidable, that their adversaries were glad to indulge them their liberty and toleration which they had long desired (EE); but behold the issue of that indulgence. They who of a long time had made it their great work to cry down persecution and up toleration, when they had obtained that desire, they did not stand there, 
By the stirrup of toleration the Sectaries ascended to the saddle of Sovereignty.  but went on every day to add new members to their society, till at last finding the great increase of their strength within the City, they did invite by Messengers and Letters their associates abroad from all quarters to join with them. These summons made many strangers to flock to the Town, upon whose appearance without farther delay a public Proclamation was issued for all to be rebaptised, or else immediately to departed the City under the pain of death (FF). Many of the best did flee, whose houses and goods were seized upon, yet many good people were forced to stay, for the Bishop of Munster had then blocked up the City, whereby divers of those who offered to get out were killed and spoiled, and the rest were frighted from attempting any escape to the Country.  
The Anabaptists becoming absolute Masters of the Town, 
Being once Masters of the City they presently changed the Government.  made it their first care to discharge all the former Magistrates, and to substitute in their place a new Senate of their own faction (GG), over which they did set two Consuls, Knipperdolling and Kippenburgh, two of their most forward friends. 
They seized on the goods of all and killed whom they would.  About that time a certain Baker of Harleim, John Mathie did make himself a great Prophet among them, this man one day did deliver as a revelation from heaven, that every one should bring together all his books and papers, the Bible only excepted, of all these he made a fair bonfire (HH). His next command was, that every one should bring forth all his money and goods under the pain of death, that all might be common (TWO): none durst be bold to disobey, justice was so quick and severe amongst them. One Truteling a Smith for a merry word against the Prophets was brought forth before the people and shot dead by the Prophet Mathies own hands (KK); after this Mathie pretending a Commission from God went out his alone, with confidence to overthrow the whole camp of them who besieged the City, but by the first of the Enemy's Soldiers the false Prophet was killed (LL).  
For all this so strong was the delusion, 
The people's minds being ensnared by their errors, their tyranny became irremediable.  the blinded people did not open their eyes, Becold and Knipperdolling did daily preach new visions, Becold having lain in a trance three days, when he awakened he appeared to be dumb, but by writing Tables he signified it was the command of God to change yet further the Government of the City, he set down the names of twelve of his greatest confidents to be Governors and Princes over the twelve Tribes of Israel (MM): This was no sooner proponed then executed. So soon as the holy Prophet got his mouth opened, the first motion he makes, 
They proclaimed Polygamy.  was that the Preachers would consider if it were not the will of God for the increase of the holy seed, that every one of the Saints should have more wives: at the first, the Preachers opposed this abomination, but thereafter by threats and flatteries they were brought to yield. Becold began, and at one time married three, but at once he came to the number of fifteen together (NN). The great Prophet's example was followed by many, and by all that would: many honest Matrons were forced to marry with any of these villains who liked them. This unheard of wickedness did so embitter the spirits of the remainder of ingenuous men, that they risen up in a conspiracy, and laid hold on Becold, Knipperdolling and the rest of their false Prophets: but behold, the common people got up in a tumult, rescued the Prophets, and killed forty nine of the honestest Citizens for their assaying to put some end to their intolerable misorders (OO). 
A faint and unsuccessful resistance did hasten and confirm Becolds Kingdom.   
Nothing more advances the affairs of Tyrants, than a faint imprudent & unsuccesseful resistance: Becold by this unhappy attempt of his Enemies having confirmed his authority, suborned one of the Prophets to preach to the people, that it was the Command of God to make Becold the King of the whole Earth, promising that all the Kings and Potentates of the world should certainly be subdued by his Sword, for he was the man that should rule all Nations with a rod of Iron (PP). Becold at the hearing of these news humbled himself to the ground, adored the truth of that prophecy, declared his information thereof by God ten days before, but the matter concerning his own person he had hitherto been silent, yet all now being made public by the mouth of another Prophet, 
The splendour of Becolds Court.  he did submit himself to the will of God. No minute of time was delayed, the twelve Princes were cashiered, the Catholic Monarch did choose his Chancellor, Treasurer, Secretary, and other Officers of State and Court, a fair high throne was set up in the Marketplace, and covered all over with cloth of gold; Becold made for himself, being a Tailor by his Trade, very royal suits of most gorgeous apparel of the Priests vestments, which he had rob in the Cathedral: a stately Crown, Sceptre and Sword were prepared for him, his Courtiers were all put in most sumptuous raiment, no greater magnificence was to be seen at any Prince's Court in the world (QQ).  
Thus Becold attained the top of his ambition and lust, but the great skill was how to keep what was gotten: for this end twenty eight Apostles were sent abroad to preach over the world obedience to the King of Munster the new Jerusalem; but here was the misluck, all of them but one who returned with the tidings were killed in the places where first they offered to preach.  

His barbarous cruelty and hypocrisy.  In the mean time the Town begun to be pinched with famine, one of the King's Wives being delated for a word of compassion upon the starving multitude, was brought forth to the Marketplace, and by Becolds own hand had her head struck off (RR). All the rest of his wives did sing a Psalm to God for this so excellent an act of Justice, the King himself led all the fourteen in a dance through the streets of the Town; it were long to recite all the acts of their villainous hypocrisy, at last the patience of God broke out upon them.  
One of the King's Secretaries undertook to bring into the Town a supply of men and victuals, when he was gone, 
His unhappy end.  his way was strait to the Enemy, he guided his Treason so cunningly, that on a certain night he brought a party within the Town, many were put to the edge of the sword, the King and the principal misleaders of the people were taken alive; the King was brought to acknowledge the most of his Errors (SS), he offered upon condition of his life to make all the Anabaptists in Holland, Freezland, and England to be quiet and give over their way: but these vain promises were not trusted, and so after some cruel torture, he and Knipperdolling were killed, and hung up in a cage of Iron upon the highest pinnacle of the Cathedral Steeple (TT).  
That same very year 1535. 
Amsterdam in hazard to be a second Munster.  the Anabaptists had a mighty design upon Amsterdam, and very narrowly did miss of their intention, to surprise that City to be a seat of as glorious a Kingdom as had been at Munster, but God assisted the Citizens to prevent such a mischief, albeit not without great loss, for some hundreds were killed on both sides in these bloody uproars (W). 
A woman Messiah.   
All this did not teach the Anabaptists wisdom, still they did expect a new Jerusalem, and an earthly Kingdom, their Prophets filled. the fancies of their people with this notion more than any other. One of their women at Apezell in Suitzerland gave herself out for the Queen of the world and Messiah for all women, sending out her twelve she-Apostles for their conversion to her way (XX). I read also after the death of Becold of a second King in Vtrick, who was no less infamous for crimes then his predecessors, by open robberies he became rich, with his own hands he killed his poor wife that he might marry her daughter (YY). 
Division and schisms were the Anabaptists ruin.   
However the grievous absurdities of the Anabaptists both in their doctrine and practice, as also the evident judgements which God & man did pour upon them, & the very great industry which all the great and heroic Divines of that happy time of Reformation did use to reclaim them, much retarded their progress: yet it is marvellous to consider their incredible increase in many parts of Germany and elsewhere, till God of his mercy did divide them among themselves, and confound their Languages: their divisions and subdivisions was that which most of all did weaken them and stop their course.  

The difference betwixt the Monasterians and Battenburgicks.  After the taking of Munster one John Battenburg a bastard of a good Family born at Leyden, made himself head of a strong party, and pretended a Divine mission to propagate that earthly Kingdom (ZZ), which by the fatal calamity of his Townsman Becold, and his friends at Munster had been a little interrupted: betwixt the followers of this Battenburg, and the remainder of the Monasterian Anabaptists arose the first discord. Their sufferings and disappointments made them more sober and wary than the zeal of Battenburg could approve of; for he professed that since the Gospel preached by Becold had been rejected by the world, the time of mercy was now expired, and nothing but wrath remained: So that his commission from God was to kill all the world, only those who did yield to his way, and were rebaptised, he might admit to be slaves as Israel did the Gibeonites (AAA). Upon those grounds his followers where ever they durst be bold, did kill all whom they met with in the fields, did rob and steal what ever came to their hand, in Country villages broke in upon sleeping people, pulled sundry out of their beds & drowned them in the first waters, or hanged them upon the first trees (BBB). They of Munster did not approve of all these practices, therefore they were condemned as coldrife lukewarm hinderers of the Kingdom of Christ (CCC). This discord lasted for divers years, till the Monasterians expired, and the Battenburgicks were also rooted out as Robbers and murderers by the sword of the Magistrate.  
The second division was greater, one Melchior Hophman a Skinner or Glover in Suabland before the Tragedy of Munster, 
The sect of the Hophmanists.  was a prime Leader of the Anabaptists: In Strasburg about the year 1529 he seduced many, he leaned much upon Enthusiasms and dreams (DDD); he fancied that Strasburg was appointed of God to be the new Jerusalem; that himself and some others were quickly to get from heaven an extraordinary calling to an Apostleship (EEE), that so from that Town they might preach the Gospel to all the world, which they were assured would in a short time be subdued to Christ by the power of the Spirit in their Ministry without any outward force (FFF). The violent tumults of Munster, Hophman did not approve, these were the inventions of his Scholar Mathie of Harleim which he did always mislike (GGG), albeit whilst that Doctrine of his scholar did prosper in Munster, he durst not much contradict it; but so soon as Munster was taken, and the chief Authors of these violent tenets were executed, he took then the boldness openly to cry down much of the way of the Monasterians, he preached for the office and power of the Magistrate, and did exibilate Polygamy (HHH); these were the grounds of the deadly feud betwixt Hophman and Battenburg, and both their followers, which were many thousands of poor seduced souls.  
These of Hophmans' party did not long agree among themselves, 
Who were the Mennonists.  one Menno the son of Simon a secular Priest (III) in West-freezland turning Anabaptist, began to tax sundry things in Hophmans' Doctrine: he did reject all extraordinary and Apostolic calling (KKK), also the dreams of the Saints Kingdom upon earth (LLL), and all Enthusiasms (MMM), but in other things did follow the worst of the Anabaptists errors: denying the truth of Christ's humanity, setting up Pelagianism in man's freewill, maintaining a perfect inherent righteousness without sin, and such like conceits (NNN). 
A Synod for union did divide them amongst themselves more than ever.  While the pestiferous vapour of this evil spirit was sensibly evanishing by domestic divisions, some of the wisest of the sect found ways to draw together the chief of all the four mentioned factions to a conference at Buckholt in Westphalie. A great Synod of prime men from all Countries where the Anabaptists lived did meet there; from the most places of lower Germany, from Freezland, from Saxony, from England also some did come (OOO). Great debates were among them, especially betwixt the Battenburgicks and the Hophmanists, the one defending Polygamy and their use of the sword against the world, the other oppugning both: John Mathie of Middleburg a great Doctor of the Anabaptists in England, was the chief Champion of of the Hophmanists (PPP).  
Here it was where David George, a Citizen of Delft, 
David Georgius labours for union.  did first become famous, this man had been a zealous oppugner of Popery, he had openly in the streets upbraided both the Priests and Magistrates of Delft, in the very act of their idolatrous procession: for which bold zeal he was cast in Prison, and had his tongue bored through, hardly escaping with his life (QQQ); these sufferings brought to him great respect among the Protestants at home, but thereafter turning Anabaptist he became the greatest and worst Heretic to my mind that ever trod upon the earth. At the Synod of Buckholt he laboured exceeding much to draw his Brethren to concord; the Battenburgicks and Hophmanists had so sharp debates about the magistrate, the earthly Kingdom of the Saints and Polygamy, that hardly they could be kept from handy blows (RRR): David George did mediate betwixt them, and drew it to this issue, that a mutual toleration being granted in the points controverted, in all other things they should hold one another for Brethren, and promote jointly the common cause of Anabaptism (SSS). This Syncretism did not long stand, neither did David get thanks from either side for his mediation, for all did esteem him a colluder with both sides only for his own interests, driving a design of his own apart, differing from them all, which then was scarce visible above the ground, but quickly thereafter was apparent.  

Divers sects of the Anabaptists evanished.  A little after that Synod all the parties did separate more than ever one from another as Antichristian & false believers (TTT), till the most of their sects did vanish: the Monasterians in a short time were drowned; of the Battenburgicks none doth remain, except it be a handful in Moravia: for after the imprisonment and execution of their Leader for his manifold robberies and murders, his followers were altogether broken. The Hophmanists by the diligence of Bucer and Calvin at Strasburg being convinced received satisfaction and recanted their errors, joining themselves again to the Protestant Churches (VW).  

David George had a great show of zeal and piety.  The Georgians for a time did flourish, their Leader David was a man very pragmatic, of a vehement and persuasive eloquence in the acts of devotion, for show singular, ardent and frequent in prayer (XXX), in fastings excessive, abstaining from all meat and drink sometimes four whole days and nights together (YYY): wonderfully confident of the absolute truth of his tenets, so marvellously bold that he did write and professed his hope by his letters and Books to persuade the undeniable certainty of his dictates to the Emperor Charles the fifth, and to all the Estates of the Empire (ZZZ), especially to the good Landgrave of Hesse, Philip; 
Yet his absurdities were horrible.  also to Melancthon, to Bucer, to Alasco, and many more: yet his tenets are so horribly absurd that Mahomet in his worst abominations was far below him, for he taught that in the Godhead was no Trinity of Persons, but only three ways of manifestation, one in Moses, another in Jesus, a third in himself; that his person was as far above the person of Jesus, as Jesus was above Moses; That the writs of the Prophets and Apostles, that the Doctrine of the Law and Gospel was all to be laid aside (AAAA) as childish and imperfect rudiments, to be dispelled as the twilight, by the beams of his far more perfect Doctrine. One of the greatest perfections and singularities I mark in his Doctrine is that which he much insists upon, the mortification of the flesh; to this he leads by a singular method, he loses the bands of Matrimony, and all other natural and civil relations as things old and antiquate, which did oblige only during the time of Moses and of Jesus, but not under the clear light which his Ministry had brought to the world; Adulteries, fornications, incests, and most unspeakable villainies were so far from being any sins to him, that he did recommend them to his most perfect scholars as acts of grace and mortification: he was given over to be possessed with so beastly a spirit in the justice of God for a recompense of his hypocrisy and blasphemous errors against the truth of God (BBBB).  
Notwithstanding of the unutterable absurdity of his way, 
The extraordinary zeal of his followers.  yet this beast was confident that the whole world would submit to him, and in a short time would put into his hands without any violence all their power and wealth; and indeed at the beginning he got many families of good note to follow him with incredible zeal: for all of them were willing to dispose unto him their whole estates (CCCC), and were glad to seal his Doctrine with their blood. In Delft when first they were put to a trial, seven and thirty most cheerfully did offer themselves to the Executioners hands, some to be hanged, some drowned, some burned (DDDD). Yet lest this zeal if too much tempted should at last succumb, the hypocritical Heretic did alter one of his principles, and taught his scholars the lawfulness of dissimulation, permitting them for the safety of their life to deny and abjure what ever he had taught them, and giving them free liberty to join in the public worship with any of what ever Religion among whom they lived (EEEE): by this means they got peace, and were no more any where persecuted. He himself retiring from Delft to Basil, 
His strange end  did live there for divers years unto his death in great wealth and case (FFFF), as a fugitive for the true reformed Religion; he did so perfectly dissemble, that he had the favour and good opinion both of the Magistrates and Ministers, without the least suspicion of any wickedness in him (GGGG); but three years after his death all his abominations were found out: and his diligence by Letters, by secret conferences and messengers to propagate his mishant way with his whole strength, whereupon his bones were digged up, and the remainder of his body burnt, as the relics of an unexpressibly scelerate villain (HHHH).  

The increase of the Mennonists.  While all the other factions of the Anabaptists did decrease, the followers of the Priest Menno did much increase: they did reject the earthly Kingdom and Polygamy of the Monasterians and Battenburgicks, also the revelations and extraordinary calling of the Hophmanists, with the most of the blasphemies of David George; against all these Menno did write with passion (IIII): But to the point of Anabaptism and separation from all other reformed Churches to independency, and to a number more of the Anabaptists tenets he did firmly adhere, alluring many thousands to his way, who continue to this day propagating their Error to many Countries.  

The errors of the Mennonists.  The wickedness of that spirit which reigned in Menno, and yet rages in his followers, notwithstanding of all their profession of great piety, of singular modesty and extreme detestation of all the other sects of Anabaptists, is apparent in the manifold grievous heresies and gross schisms, whereinto they themselves have of old broken out and persevere therein to this day.  
Who are pleased to read the late little accurate and learned Treatise of Clopenburgh, may perceive that the Mennonist dippers do oppose the truth of Christ's humane nature (KKKK), that they were Masters to Vorstius in his denial of the omnipresence and simplicity of the Divine Essence and of the unchangeableness of the Divine Decrees (LLLL): also that Arminius was their scholar in all his errors concerning predestination, redemption, grace, freewill, and perseverance: Lastly, that Swenkfeldius, Servetus and Socinus did learn from them not only their Anabaptism, but their denial of the Trinity, their abnegation of the Godhead, both of the Son and of the Holy Ghost. (MMMM).  

Their schisms.  The Mennonists schisms are no less palpable than their heresies, for however their harmony in the most of their errors be great enough, as in that confession of faith which in the year 1624. they set out in common it appears, wherein with many ambiguous and deceitful words they cover many of these tenets which in other writs they expressly maintain (NNNN), yet they are not able to cover their manifold schisms: for it has ever been their custom upon the smallest matters to fall into so vehement discords, as have made them excommunicate one another, and remain in separations refusing communion one to another unto this day.  
Behold how small an occasion did bring them to no less than four irremediable fractions (OOOO): 
For a light cause four late separations among them.  one of the Mennonists at Franeker in a public roping did seem to use some cozenage in buying of an house, preventing by some sleight of hand another man who before him had a mind to the bargain; this did so much displease some that they excommunicated the cozener; others defended the honesty of the man and did excommunicate them who for no cause as they conceived had put a censure upon him; hence two sects condemning one another to this day. To reconcile both, a third party did arise, avowing that however the man in his bargain had used some piece of fraud, yet that it was not so gross as did deserve excommunication. In this accommodation these mid men proceeded so far, that they were excommunicated by both the dissenting parties, whereupon their passion was so stirred, that they did excommunicate them both also; and lest the number of their schisms should be too small, there arose a fourth party, who being displeased with the frequency of their brethren's censures, did open the doors of their charity for all whom the rigour of others had excommunicated and cast out; by this overlashing of their charity they did acquire from their companions the infamous title of Hamaxarii and Borboritae, as men who were content to take into their society Cart loads full of polluted professors (PPPP).  
We will say no more of the Anabaptists over Sea, 
The state of the Anabaptists in England.  their number in England till of late was not great; and the most of these were not English but Dutch strangers: for beside the hand of the State that ever lay heavy upon them, the labours of their children the Separatists were always great for their reclaiming. Notwithstanding of all the contentions of the Separatists among themselves, yet all of them did ever join to write sharp and large Treatises against the Anabaptists; In this Ainsworth, Johnson, Robinson, Clifton did study who should be most zealous.  

Independency the cause of their increase and boldness.  Hence it was that the Anabaptists made little noise in England, till of late the Independents have corrupted and made worse the principles of the old Separatists, proclaiming for errors a liberty both in Church and State; under this shelter the Anabaptists have lift up their head, and increased their numbers, much above all other sects of the Land. Their ways as yet are not well known, but a little time it seems will discover them, for their singular zeal to propagate their way will not permit them long to lurk: only the Confession of faith which the other year seven of their Congregations did put forth, 
Their late confession is neither a full nor a clear declaration of their tenets.  and of late again in a second corrected Edition have set out with a bold preface to both the Houses of Parl. may no more be taken for the measure of their faith, than that Confession which their elder Brethren in Holland did print not long ago in the name of all their company (QQQQ). For as the Dutch confession did dissemble a number of the gross heresies which some of the very subscribers in their public Writs both before and after did hold out, it is even so with the English, for Hobson, Richardson, and others of the subscribers have already printed divers Errors which in that Confession do not appear. Moreover these seven congregations cannot prescribe, and are no ways Leaders to a great number of Anabaptistick Churches over all the Land; however I shall set down so many of their tenets as for the time comes to my thoughts from some little acquaintance with a few of their writs that have fallen into my hands.  

The Testimonies of the first Chapter.  
(A) Cassander p. 670. Guitmund Bishop of Aversa, ascribes to Berengarius Deacon of Angiers, that among other errors he overthrew the baptism of infants, which error notwithstanding he did not bring forth in public, because he knew that blasphemy, as Guitmund speaks, would not be endured by the ears of the worst of men, and he did not see any place in the holy Scriptures for the maintenance of such an Error.  
(B). Ibid. These were their words, as by Peter Abbot of Clunie they are reported, Who believeth and is baptised shall be saved, from these words of Christ it is openly showed that none can be safe except he believe and be baptised, that is have Christian faith and receive baptism; for it is not one of these, but both together that saveth; whence it comes to pass that infants although they be baptised by you, yet because through age they cannot believe, they shall not be saved.  
(C) Ibid. The Valdenses do both approve and practise the baptism of infants as agreeable to the Gospel.  
(D) Sleidan p. 274. These Doctrines of the Anabaptists were impugned chief by Melancthon, Justus Menius, Urbanus Regius, whose large Treatises of that subject are extant.  
(E) Ibid. p. 139. Carolostadius dissenting from Luther became very familiar with these secret Doctors, who did fain visions and conferences with God, in printed Pamphlets he did censure Luther and his colleagues as flatterers of the Pope, and erring in the point of the Mass, of images, and confession of sins.  
(F) Ibid. Carolostadius being put in great straits, writes a book wherein very carefully he purges himself and demonstrates the wrong he got by these who put him among the authors of sedition, and with the book he wrote Letters to Luther entreating him to publish his book and to defend his innocency, whereupon Luther publishes an Epistle, etc.  
(G) Heresbachius p. 141. Their Emissaries did creep into Liege, Utrecht, Amsterdam, and Cullen, the chief Cities of the lower Germany, any one whereof if they had taken, all Germany had been lost, yea all Europe: the common people every where having their eyes bend upon the success of that party. Sleidan lib. 5. p. 117. Unto this so great and so terrible a War of the Commons commotion in Germany, some busy Preachers did give occasion, especially Thomas Muncer. Idem p 279. lib. 10. When the wrath of God is kindled, there is no error so absurd but Satan can persuade it, as we may see in the Doctrine of Mahomet; for albeit it be altogether foolish, yet having put out the light of the word of God it got strength, and has grown to such power as we see; and if God had not suppressed the design of Muncer, the same had befallen in Germany, for the least sparkle by God's permission Satan can augment to an infinite greatness.  
(H) Guy du-brez p. 4. Their show before men was exceeding beautiful, for they had always in their mouth charity, faith, the fear of God, mortification of the flesh, the Cross, these were the colours by which they were painted and adorned before the eyes of the simple. Idem p. 16. They did speak of nothing but of mortifying the old man, and of the renovation of the spirit, and of a life wholly dedicated to God, they did contemn altogether the world and the things thereof.  
(I) Cassander p. 672. Such are more worthy of pity and instruction, then of reproof and destruction.  
(K) Sleidan lib. 5. p. 118. So long as Muncer did speak of matters of that kind Frederick and Duke of Sax did suffer him, especially since Luther by his Letters did intercede for that favour.  
(L) Guy du-breze p. 4. Their Doctrine on a sudden did spread itself over all the Country, and they gathered in a short time a great people after them and rebaptised many thousands.  
(M) Sleidan lib. 5. p. 118. in Suabland and Francony there was of the Commons 40000 in Arms, they routed a great part of the Nobility, a number of whose Castles and houses they did spoil and burn.  
(N) Sleidan lib. 4. p. 116. All have not the same opinion concerning the number of the slain in this War which in one Summer was ended, they that speak least say that 50000 were killed.  
(O) Heresbachius p. 15. The War of the yeoman's was infamous by the slaughter of welnear 100000 of the Commons.  
(P) Pagets Heresiography p. 39 Pontanus writeth of the destruction of 150000 persons.  
(R) Sleidan lib. 5. p. 124. Muncer going to die did acknowledge his errors, and openly professed his fault, his mind was exceedingly troubled and casten down, so that he was not able to give account of his faith.  
(S) Bulinger l. 1. p. 10. The chief of the Anabaptists did press Zuinglius that the reformation might be carried on with greater zeal, that Peter did say to the faithful, Deliver yourselves from this untoward generation: that the Apostles had separated themselves from the wicked, and deserted the common Churches, that the faithful in Jerusalem did conveen by themselves apart: wherefore a separation among us is required, to the end a pure Church may be gathered, consisting of the true children of God, who are endued by God's Spirit, and ruled thereby. To them Zuinglius answers, that their separation and division did altogether displease him, that they should never have him to go along with that separation which they intended, for before God he could not go.  
(T) Ib. Perceiving that they could not perform their desires with Zuinglius help, they assay another way to promote their separation, and to set up their own separate Congregations.  
(V) Ibid. They begin to cry down the baptism of infants as institute not of God, but the Devil and Pope Nicholas: now since infant's baptism is unlawful and all our baptism null, it behoveth all men to be baptised again. Zuinglius easily perceived whence Anabaptism had flowed, and what use they purposed to make of it, to wit, for separation: whereupon he gravely admonished them, that they should not make holy baptism the badge and mark of their own faction and schism.  
(X) Ibid. p. 11. Some of them being put in prison, the rest both in the City and Country did complain heavily of violence, as if the truth were suppressed, and innocent holy men who maintained nothing but what was contained in the word of God, were refused hearing.  
(Y) Bulinger l. 2. p. 36. In the Town of Saintgall the year 1526. Feb. 7. Thomas and Leonard Skyker meeting at night in their Father's house with a multitude of their Anabaptistick companions, did spend the whole night in Sermons, discourses, prayers, Enthusiasms, and other works of their sect: about the Sunrising Thomas lays hold upon Leonard, commanding him in the presence of his Parents and the whole company to kneel down upon his knees: having gotten this fare obedience, at the next bout he drew out his sword, and as it were at the command of God did strike off his brother's head.  
(Z) Bulinger l. 3. p. 88 Since the Anabaptistick spirits so singularly illuminate must needs preach and set up Churches, how comes it that they do not go unto the places where the Gospel yet has not been preached? only they insinuate themselves in these places where the Gospel with great labour has been preached and Churches reform; only in these places where godly men are in peace and quietness the Anabaptists come and make trouble, stirring up their dissensions and factions; so that thereafter many, especially weak ones, know not whither to turn themselves: But tell me I pray you, O Anabaptists, from what Scriptures you have learned that it is lawful for you to fall upon other men's Churches, and without any calling Divine or humane, of your own proper accord, secretly and craftily begin to teach, to seduce and cause trouble?  
(AA) Sleidan l. 10. p. 269. John of Leyden a forward Anabaptist, when he had familiarly insinuated himself with the preachers of the Gospel, did inquire of them privately how they thought that infant's Baptism could be defended.  
(BB) Bernard Rotman did publicly exhort the people to pray that their Religion might be kept pure and incorrupt from fantastic men, especially from Anabaptists, who then did lurk among them: whose opinion if it should prevail, the Estate not only of the Republic but also of Religion would be miserable.  
(CC) Sleidan ibid. By a public Statute the Anabaptists were commanded to departed the Town.  
(DD) Ibid. p. 270. The Anabaptists running together into the Market place, did cry out that all who were not rebaptised might be slain: they possessed themselves of the Town Cannon, and offered violence to many.  
(EE) Ibid. This broil ended in a composition, whereby it was provided that every one should go home in peace, and live quietly in his own Religion.  
(FF) Lambertus Hortensius p. 17. After that in strength the Anabaptists saw themselves equal unto their opposites, and in boldness much above them, they took in hand a malapert design: they did run together in many parts of the Town, and with terrible cries they frighted the people, the words of all were, Get you hence you wicked ones if you desire not to be destroyed, for we will presently kill all who refuse to be rebaptised.  
(GG) Hortensius ibid. By this means the Anabaptists becoming Masters of the Town, do frame the State according to their own pleasure. Sleidan l. 10. p. 271. They choose a new Senate all of their own faction.  
(HH) Ibid. Thereafter the Prophet commanded that no man should keep any book but the Bible, he commanded all other books to be brought forth and destroyed, he said he had this commandment from God: so a great number were brought together and all burnt with fire.  
(TWO) Ibid. The Prophet Jo: Mathy commanded that what ever gold, silver, or movable goods any had, they should bring it to the public under the pain of death.  
(KK) Ibid. 272. The Prophet Mathy lays hold upon the poor man, casts him down upon the ground, and strikes him through with a spear, and thereafter shoots him through with a musket.  
(LL) Ibid. So soon as he came near the camp of the Enemy he was sticked by a soldier.  
(MM) Hortensius p. 26. He said he had a command from God to appoint twelve Judges in Israel, who in place of the former Magistrates and Senate should have absolute power to rule the State, he did choose out twelve of his own friends.  
(NN) Guy du Breze p. 30. The great Prophet Jo: Becold of Leyden having persuaded the lawfulness of marrying more wives together, he played his part pretty well, for he did marry fifteen, and kept them all together.  
(OO) Hortensius' p. 29. One and fifty were presently cast in prison, and for two days were cruelly put to death, some were shot at a post, others were cut in two pieces, the rest were beheaded, Knipperdolling was executioner to them all.  
(PP) Ibid. p. 31. The Prophet Tuiscoscurerius did proclaim in the Market place, The Lord calls thee Becold to be King, that not only thou mayst reign here in Zion, but also that thou mayst command over the whole world, and subject to thy Sceptre all men in the whole earth.  
(QQ) Ibid. p. 33. He carried upon his head a triple crown of pure gold adorned with rich stones and jewels, about his neck he had a golden chain, in his hand a golden globe, etc.  
(RR) Ibid. p. 46. The King publicly with his own hand did kill one of his wives, not being condemned in any Judicatory, avowing that the people ought to rest satisfied that the King did approve his cause to God.  
(SS) Sleidan l. 10. p. 283. The Hassian Divines did so dispute with Becold, that he did grant them the most part of the things in question, and did promise if his life might be safe, to make all the Anabaptists of Holland, England and Freezland to be quiet and in all things obedient to the Magistrate.  
(TT) Ibid. Being executed they were put every one in Iron-grates, and hung up upon the highest Steeple of the Town.  
(W) Hortensius' p. 7. By the conspiracy of the Anabaptists two very famous Towns at one time were much endangered, Munster and Amsterdam; the one through the default of the Governors was wracked, the other with the wisdom and diligence of the Magistrate was preserved.  
(XX) Guy du Breze p. 60. A certain woman one of your sisters at Apezel in Suitzerland did teach and persuade a number of your brethren, that she was Christ the Messiah of the women who did choose twelve Apostles.  
(YY) Hortensius p. 74. Ten year after the taking of Munster one was taken in Utrecht who was appointed to be King, but not yet crowned: among other of his crimes he led aside his wife into a wood, and there struck off her head, that thereafter the more quietly and peaceably he might continue his incest with her daughter, but it was not long while he killed the damsel also, lest he should be betrayed.  
(ZZ) Historia Davidis Georgii p. 12. John Battenburg affirmed himself to be sent by God to set up the Kingdom of Christ that was fallen at Munster.  
(AAA) Ibid. p. 11. He did say that the grace of the Gospel had long enough been offered, that from thenceforth all who had rejected it were to be killed with the sword, that they who of their own accord thereafter did join themselves to the Battenburgick sect, however they might not be received in the number of children yet after the example of the Gibeonites, their life might be spared and they might be taken in as servants.  
(BBB) Ibid. p. 12. Whatever they found in the fields or the villages they carried it away and destroyed it, they did creep in quietly, or broke in by force into the houses of the adversaries, and there they killed people in their beds, or closing the doors did burn them to death, or leading them out of their houses did hang them upon trees.  
(CCC) Battenburg did slander the Monasterians as slack, and Apostates, who quickly were to be killed with the rest of the profane world.  
(DDD) Ibid. p. 3. Hophman did lean upon the authority of Prophecies and revelations.  
(EEE) He did believe and profess that Strasburg was chosen of God, that as of old out of Jerusalem the Gospel was propagated unto all the parts of the world, so it should be restored again from that Town by his Ministry and the labours of other new Apostles.  
(FFF) Ibid. p. 5. He judged that no reformation was to be attempted but according to the example of the Apostles in the day of the Pentecost.  
(GGG) Ibid. He did not approve Jo: Mathies Anabaptism, he was neither an author nor approver of tumults, but both by word and writ he did testify his grief therefore, and did forewarn that the end of Corah, Dathan, and Abiram would follow that way.  
(HHH) Historia Davidis Georgii. p. 14. The Doctrine of the Monasterians about Polygamy, and the corporal reign of Christ was mightily impugned by the Hophmanists, especially by John Mathy of Middleburg who had come out of England, and thereafter for Hophmans' tenets was burnt at London.  
(III) Ibid. Menno the son of Simon had lately cast away the Priestly habit in the village Witmars near the Town of Bolswerp.  
(KKK) The Mennonists did teach that no extraordinary calling of Apostolic authority was to be expected.  
(LLL) They taught also that no other estate of Christ's Kingdom upon earth was to be expected, than such as this day did appear, to wit, a State subject to the Cross.  
(MMM) Ibid. p. 8. The Mennonists avowed that the Hophmanick expectation of an Apostolic Spirit was fanatic, and the Monasterian hopes of restoring all things by violence, was seditious and to be condemned.  
(NNN) Vide infra cap. 2.  
(OOO) Historia Davidis p. 13. Some of the wiser of the Anabaptists being vexed with their inward divisions did labour much, and at last obtained that the chief Doctors of all sides might meet at Buckhold a village in Westphalie for a friendly conference upon the chief questions.  
(PPP) Vide supra HHH.  
(QQQ) Historia Dau. Georgii p. 16. His tongue for a punishment of his boldness was bored through by the Hangman.  
(RRR) Ibid. p. 14. So sharp was the dispute that the Monasterians were likely to have fallen upon the Hophmanists and killed them.  
(SSS) David George, a quiet man and not tumultuous, carried himself as a mid man, assaying all things to draw the parties to some agreement, and he became the author and writer of the friendly transaction.  
(TTT) Ibid. p. 10. The Battenburgicks and Monasterians condemn their opposites as Antichrists, on the other side the Hophmamanists and Mennonists do condemn the former as furious and seditious robbers, with whom they refused to eat.  
(VW) Ibid. p. 102. Martin Bucer gave not over to press them with courtesy and arguments, while he had brought them back to the union of the Church.  
(XXX) Ibid. p. 178. In prayer he was earnest and ardent. Ibid. p. 171. Divers were astonished with admiration at the show of his humility, chastity, and holiness.  
(YYY) Ibid. p. 18. He would not be inferior unto the Monasterians and Battenburgicks, who sometimes for three whole days and sometimes for four whole days did fast from meat and drink.  
(ZZZ) Ib. At last he did require that the Langrave would deliver the other Letters unto the Emperor Charles assuring that his Doctrine was not from himself, but from God: he confidently avowed both to the Langrave and to the rest of the Princes, that God had revealed unto him, and had fully set before his eyes, yea put him in possession of life eternal. Ibid. p. 97. The title of the writ which he sent to Charles the Emperor and the rest of the States was a humble and serious admonition written by the command of the omnipotent God, diligently to be obeyed, because it contained those things whereupon life eternal did depend.  
(AAAA) Historia Dau. p. As Moses is not disgraced when he is said to be obscured and overcome by Jesus according to the flesh, so there is no injury or contumely offered to Christ according to the flesh, when he is said to be overcome or obscured by Christ according to the spirit. The Doctrine of the Apostles was lame, childish, and ineffectual for the full and solid understanding of the things of God.  
(BBBB) Vide infra.  
(CCCC) Historia Dau. p. 111. Some noble and wealthy families did put themselves and all their goods in the hand of this deceiver, acknowledging and confessing him to be the lawful heir and just possessor of them all.  
(DDDD) Ibid. p. 78. None of all the followers of David were found, who did not willingly at the first interrogation offer and profess themselves Anabaptists, for all of them were prepared for Martyrdom, as if they had been going unto a marriage feast. Their show of holiness in their conversation, together with their readiness and cheerfulness to suffer death did ravish many with admiration, the men were beheaded, the women were drowned to the number of 35. among whom there was none who did not pant with an earnest desire for death, so far were they from acknowledging or craving pardon for any of their Errors.  
(EEEE) Ibid. p. 171. He commanded both by word and writ that none of his followers should communicate their tenets to others, because the time was evil, in the which it behoved a wise man to keep silence, and Jacob was to put on the garments of Esau that he might be safe from the danger of the wicked. Bulinger l. 2. p. 43. they taught that it was free to make confession of faith, or not, according to the times: that when great dangers did press, it was lawful for the faithful to dissemble and be silent, for it was enough before God if a man in his heart did stick to the truth, albeit outwardly before men he did deny it, for men ought not for Religion's cause to cast themselves open to death and torments, for no profit does come to God by our death, therefore for peace and quietness sake every one in the matter of Religion may conform himself to them among whom he lives.  
(FFFF) Apocalypsis Haeresiarcharum, in Davide Georgio, coming into Basil, he did buy a house in the City, and another in the Country, he obliged many by gifts, he was so much in alms-deeds and actions of religion, as saved him from the least suspicion, his wealth was great and his householdstuff rich.  
(GGGG) Gangrena Clopenburgy p. 425. The crafty man by giving his oath to the Magistrate, and haunting Church meetings, and doing good offices to his neighbours, keeping a good house, his whole family going in a good fashion, he purchased the favour not only of the people, but of those that were in place, and did live in quietness and splendour.  
(HHHH) Ibid. Three years after his death the blasphemous errors of the man being revealed, by an act of the Senate his papers and books were burnt by the hand of the Hangman, also his Coffin and bones were burnt to ashes.  
(IIII) Historia Davidis p. 139. Menno avowed that David was to be taken for Antichrist, the Man of sin, the Child of perdition, a false Prophet, a Robber and a Deceiver.  
(KKKK) Clopenburg p. 63. All the Mennonists agree in their denial that Christ is the true son of Mary, and Mary the true Mother of Christ.  
(LLLL) Ibid. p. 18. That gross errors of the Anabaptists is to be considered, whereby with Socinus and Vorstius they deny the immediate omnipresence of the Divine essence, and so, the attribute of God's infiniteness.  
(MMMM) Ibid. p. 10. The Mennonists in the mystery of the Trinity reject the word Person. Ibid. p. 12. Their niceness about the word Person is from this, that they do not unanimously nor constantly believe that Christ is a divine Person different from the Fathers, begotten from eternity, before his birth of the Virgin Mary. And p. 17, We see the orthodox faith of the Trinity corrupted by the Mennonists.  
(NNNN) Clopenburg in his preface, in that harmonious discord of the confession of all the Anabaptists, I laboured to take off the deceitful faird of their Syncretisme which doth consist only in the ambiguity of words.  
(OOOO) Ibid. p. 132. A few years ago among the Flemish Anabaptists three new sects were added to the former, who excommunicate one another: The occasion of this division was Thomas Benks the Bishop of the Anabaptists at Franeker, who at the rouping of a certain house did elude the design of a friend who first intended to buy it: this merchandise many of the Anabaptists did approve as honest, but others of them did not only disallow it as deceitful, but also pronounced that deceit worthy of excommunication. Upon this occasion a rent was made, but while these two parties are at variance there ariseth a third party of mid men and neutrals, who did disallow the bargain as fraudulent, yet did not judge that fraud so heinous as to deserve the rigorous censure of excommunication: in the mean time these three sects howsoever unanimous in the chief heads of their doctrine, yet they bolted out fearful excommunications one against another, and refused all mutual communion.  
(PPPP) Ibid. p. 431. the Hamaxarii and Borboritae were these Anabaptists, who separating themselves from the old Mennonists, because of their rigidity in censuring, received in their Communion any that were excommunicated by the other Sects and so did heap up together all filthiness.  
(QQQQ) Master Marshals Defence against Tombs p. 76. The London Anabaptists Confession is such a one as I believe thousands of our new Anabaptists will be far from owning, as any man may be able to say without a spirit of divination, knowing that their usual and received doctrines do much more agree with the Anabaptists in Germany, then with that handful who made this confession.    

CHAP. II. The Tenets of the old ANABAPTISTS.  
THE errors of the Anabaptists and their divisions amongst themselves are so many, 
The most applauded Tenets of our modern Anabaptists, are the selfsame with what the old Anabaptists did invent.  that to set them down distinctly in any good order, is a task which I dare not undertake: much less can I give assurance what is common to them all and what proper to their several sects: only that I may demonstrate the same very spirit to breathe this day in the Anabaptists of Britain, which inspired their Fathers of former times in Germany, I will remark what tenets Authors of good credit ascribe to both; hoping that this discovery may be a means to bring many simple well-meaning people who are not yet plunged in the deeps of obstinacy to a more accurate trial and greater suspicion of their ways: when they shall see it made visible and palpable upon undeniable evidence, that their most beloved tenets and practices which they believe to be full of truth and holiness, are no other but the same very singularities which the known event doth now convince all who without prejudice can but read unquestionable Histories, to have been the inventions and dictates of the false and unclean spirit which acted and moved in Muncer, Becold, David George, and such like abominable monsters of mankind. 
Their first and prime Tenet was a necessity of gathering Churches out of Churches, and of separation from the best reformed in their time, because of mixed communion.   
The first and leading tenet of the old Anabaptists was a necessity to gather new Churches out of these which Luther and Zuinglius and their followers had reform from Popery (A). It is remarkable that these men had never a stomach to trouble themselves with any labour to make converts from Popery or profaneness, only so soon as gracious persons had drawn any Cities or Countries out of the kingdom of Antichrist, than they fell on and every where did much disturb the work of the new Reformation (B).  
At the beginning they dissembled the grossest of their errors, and their intention to quarrel infant's baptism: they did only press a greater measure of holiness and mortification than was ordinary (C), in this all good men went along with them: but when they began to teach that the Church behoved to consist of no other members but such as were not in profession and aim alone, but also visibly and really holy and elect, and therefore that new Churches behoved to be gathered, and that all the old any where extant behoved to be separate from as mixed, and so corrupted societies; then Luther and Zuinglius did oppose themselves to this schismatic humour (D).  
When they found themselves disappointed of the assistance of Luther and Zuinglius, and all the rest of the orthodox Preachers, without more delay they fell upon their intended work themselves alone, first by private conventicles (E), then by preaching in the open streets they gathered and set up Churches after their own mind (F), consisting merely of Saints (G), who did forbear communion in religious exercises with all other Churches (H), whom they avowed to be for the most part but worldly, carnal, and profane Gospelers (I), and their best Preachers, especially Luther and Zuinglius, to be but Scribes and Pharisees, false Prophets, large as evil as the Pope and his Antichristian Priests (K).  

Antipaedobaptisme became at last their greatest darling.  For the stricter engagement of the Saints and godly party their adherents, and for the clearer distinction of them from the profane multitude of all other Congregations, they thought meet to put upon them the mark and character of a new Baptism, making them renounce their old as null, because received in their infancy, and in a false Church. At the beginning this rebaptisation was but a secondary and less principal Doctrine among them, for Muncer himself was never rebaptised, neither in his own person did he rebaptize any (L), yet thereafter it became a more essential note of a member of their Church, and the crying down of infant's baptism came to be a most principal and distinctive Doctrine of all in their way (M). 
They the authors of the prophesying and questioning of private men in the face of the Church.   
Unto their new gathered Churches of rebaptised and dipped Saints, they did ascribe very ample privileges, for first they gave to every one of them a power of questioning in public before the whole Congregation any part of their Preachers Doctrine (N). Secondly, to every one of their members they gave a power of public preaching (O).  

Women preachers are from them.  This liberty they gave no less to women than men: for they had among them not only preaching and prophesying women, but also some who took so much upon them, as to profess themselves to be the Christ and Messiah to all of their own sex (P).  
Thirdly, 
Their Pastors must renounce all former ordination, & take their full call of new, must come from the hands of their people.  to their particular Churches they gave power of electing and ordaining such of their own Prophets whom they thought fittest to be Pastors to the rest: whoever was not elected and ordained, whoever had not their full calling from the people alone, and did not renounce what ever ordination they had from any other, to them were no Pastors at all. Upon this ground among others they refused to hear any of the Ministers of the reformed Churches, because they did not renounce their former ordination and calling to the Ministry, that they might take it again from the hands of their new gathered and separate Congregations (Q). 
They required no letters in their Preachers.   
Fourthly, in their Pastors they required no secular learning (R), yea to them all secular learning was abominable, they did burn all books but the Bible as impediments and hurtful instruments to the Ministry of the Gospel (S).  
Fiftly, they required their illiterate Pastors to work with their own hands for their livings (T). Merchandise or any other Calling wherein there was no personal and handy labour to them was unlawful (V).  
Sixtly, they cried down all tithes (X), 
The crying down of tithes, and all set stipends is from them.  yea all set stipends for any Church Officer (Y). But it would be considered that they did avow it was as unlawful to pay any set rent, or yearly duty to any Landlord as a stipend to a Minister (Z).  
Seventhly, 
Independency of congregations and the people's power in Church censures is their invention.  unto their single Congregations they gave a supreme and independent power to judge in all Ecclesiastical causes; not only judicially to pronounce all questions about their Pastor's Doctrine, but also to proceed to the highest censure of excommunication, as well against their Pastors as others when they found cause (AA). Their excommunications of one another were so frequent and for so light causes, 
The Seekers who deny all Churches are their disciples.  that sundry of them fell to the opinion and practice of those whom we call Seekers, they served God single and alone, without the society of any Church, finding no Churches on earth with whom they could agree (BB).  
The Anabaptists usurpation upon the authority of the Church, did quickly lead them to the same practice upon the State: as they took upon them to deprive their Pastors, and exempt themselves from all Ecclesiastic jurisdiction of Church Synods, so likewise they broke in pieces the yoke of all civil subjection to Magistrates, Princes, Parliaments, or any temporal judicatories. At first they denied the power of the Magistrate in matters of Religion alone, 
First they cried down the Magistrate's power in matters of Religion.  asserting a liberty only for their conscience, that it might be free from the control of all superior power; they esteemed every Law of the Magistrate in matters of Religion to be unlawful, 
Next in all matters even civil.  and the smallest penalty to be a Mosaical compulsion of the conscience, and a true persecution (CC). But forthwith they went on to deny the Magistrates power absolutely in all things whether Ecclesiastic or civil, crying down his very calling and office, how well so ever regulate, as an unjust tyranny. Together with the Magistrate they condemn all Judicatories, all wars, 
Yet they took to themselves an absolute civil power, first over all them in their own Churches.  all defence, all oaths (DD).  
For all this they permitted not that sword which they had stricken out of the hand of others to lie long upon the ground, but immediately they plucked it up themselves. At first they exercised their usurped Magistracy only upon the persons within their own Congregations, judging all their causes as well Civil as Ecclesiastic, proceeding herein to capital sentences and executions as they found the crimes of their members to require (EE). 
Next over all Princes and people in the whole world.   
This exercise of justice was so agreeable to their humour, that quickly they thought meet to extend it much beyond the limits of their own Congregations, they did anon proclaim their right not only to deny but to take away with their sword all the Princes and Magistrates of the earth as Tyrants (FF). And because these few persons who were Magistrates had not blood enough to quench the thirst of that cruel spirit which led them, they went one step further, proclaiming a Commission they had from heaven to kill not only all the Magistrates, but also all the wicked people of the whole earth (GG): And how many Nations and Languages came within this compass you may judge by the narrow circle within which they enclosed all the godly; no more were Saints and to be saved, then joined to their Churches and received their Anabaptism, all the rest to them were wicked and to be cut off (HH). 
The were strong millenaries.   
To this very dangerous practice they were led by another principle, Muncer among his other Enthusiasms did bring forth to his followers the dream of Christ's visible and outward Kingdom upon earth (TWO), confirming it by the same Scriptures which our late Chiliasts bring for the same fancy, albeit a little refined. Upon this ground he built many of his grossest practices, for he gave out that then the time of that kingdom was come (KK): that the Saints, the members of the Anabaptistick Churches were the members thereof; that it was the will of God they should take and kill all who were opposite thereto, that they had a just right to enter in possession of the spoil of Christ's Enemies, and to enjoy all their lands and goods as the Israelites did those of the cursed Canaanites (LL). 
They made adulteries and murders lawful.   
To these dreams of Muncer, John Becold and his fellow Prophets at Munster made some Additions; That in this visible kingdom there behoved to be a King over the Saints (MM); That this King was to rule according to the revelations of the Spirit; That all disobedience to his voice was to be vindicate by present death (NN). Among the rest of King Becolds commands this was one, That the Polygamy of the old Testament should be renewed, that every man might marry so many wives as he pleased (OO): Also the Law of Divorce was brought back, giving leave to a man upon his mere will without any fault alleged, and without the cognizance of any Judge to put away his wife (PP); yea to kill any of his wives, whether publicly, as himself did in the open Market place (QQ), or privately, as their next King did in a wood of Freezland (RR).  
This also was a Law of that Kingdom, 
Robberies also.  that beside the falling upon all the goods of all the wicked world as a most lawful spoil, there behoved to be a liberty to make use of all that belonged to any of the Saints; That all things among them behoved to be common (SS), yet so that the King and his Courtiers might lawfully live in plenty, while all the other Saints in that their new Jerusalem were starving with excessive penury (TT).  
It is visible whither Satan intends to lead proud hypocrites; 
Their hypocrisy ended in the open practice of crimes extremely contrary to their professions.  these men who in their own eyes were so holy Saints as they behoved in the tenderness of their conscience to separate from the best reformed Churches, these men who talked of nothing but mortification of the flesh, who counted it unlawful to defend their life by the sword, or to exercise the meanest Magistracy, or to have any propriety in the smallest portion of goods, or to know their own wives after they were conceived (W); in a short time they came to preach and practise as very lawful and warrantable, to make themselves absolute Kings and Monarches of the whole earth, to live and die in as many adulteries and incests as they pleased, in as great plenty of wealth as by any secret theft or open robbery they were able to catch.  

Their abominable uncleanness.  It could hardly be imagined that the Devil himself had been able to lead any reasonable creatures into so grievous errors, did we not know to how much grosser these same horrible hypocrites who upon the profession of their own holiness refused communion with all other men, had been led away by that evil spirit; divers of them not being content with the adulteries of Polygamy, have loosed the bonds of all matrimony, yea of all natural relations (XX); telling us, as in the former Chapter was remarked, that among the Saints there ought to be no difference of husband and wife, Father and daughter, brother and sister, that such differences were only for imperfect worldlings: So soon as a woman turned Anabaptist, they made her company with her own husband unlawful, but with all men of her own Religion lawful upon divers wicked grounds (XX 2). Farther, that the shame which nature has imprinted in the heart of the most barbarous Pagans to cover their nakedness must be cast away (YY), and thereafter that all kind of incestuous commixtions are not only lawful, but also that they are the very acts of holiness and mortification (ZZ). These be the profound mysteries which the Anabaptists have brought into the world, this is the fruit of their quatriduall fastings, of their extatick prayers, of their heavenly raptures and revelations.  

They deny both old and new Testament  These might have seemed the very quintessence of all imaginable absurdities, if the enemy of all truth had not given us in the same miserable hypocrites a further experiment of his skill in seducing: they tell us therefore yet of rarer novelties, of new more excellent lights which they have brought out of heaven (AAA). Having cast away first the old Testament as removed by the Gospel, and then the Gospel itself as a shadow, put away by the greater light of their new Prophets (BBB); these impediments of holy Scripture being fully removed, the new perfect Doctrine which they bring us is first that there is not any created spirit; 
They deny angels, and devils, and souls.  that Angels and Devils are not substances, but mere qualities (CCC); that the spirits of men are but terrestrial vapour, like the life of beasts perishing with the body (DDD). 
They deny heaven and hell, & eternal life.   
Secondly, that there is no such thing as heaven or hell, as life or death eternal (EEE), that all the resurrection and glory to be expected are in this life (FFF).  
Thirdly, 
They cast away all the ordinances of God.  that the greatest happiness possible is to cast away and give over all such services as the Scripture prescribes, to put away Baptism, the Lords Supper, and Preaching of the word, (GGG), to follow the directions of the new great Prophet David George.  
Fourthly, that this David George was the only spiritual Christ, 
David George to them was spiritual Christ much more excellent than Christ crucified.  that Jesus and his Apostles and all their Doctrine were but carnal (HHH); that David George was to judge the world (III); that the irremissible transgression was only a wrong against him; that whoever would maintain Jesus Christ to be equal with him, or the Gospel of the Apostles to be like unto his Doctrine, did sin against the holy Ghost and was certainly damned (KKK). The absurdities of the worst Heretics of old, the calumnies invented by Pagans against the ancient Christians were nothing so horrible, though all had been true, as these Doctrines and practices whereof the unquestionable testimonies of grave Writers make many of the old Anabaptists most certainly guilty.  
But that which herein I most admire is, 
Many people were ready to seal with their blood all these abominations.  that ever poor people could be brought to believe so firmly the former absurdities as to suffer most willingly all extremities and exceeding cheerfully to offer their very life for the worst of them (LLL); so long as their Master David did require such seals and testimonies to his Doctrine. Thereafter indeed he changed that principle of suffering for the truth, and permitted his followers not only to dissemble their own Religion, but also to join without any scruple in any profession, in any religious exercise of any people among whom they lived: for he taught them that God was content with the heart alone, and gave liberty for all men to employ their body and the whole outward man in the service of the falsest Religion, rather than he should suffer the smallest inconvenience. 
The monster David George did live and die in plenty and peace.   
The other object of my admiration is, the infinite patience of God who suffered the Father of such monsters to lead his life in ease and security, to go on in peace and plenty with a great show both of Religion and virtue, and the good opinion of his neighbours to his old age and dying day (MMM). Such snares does the Lord in his wisdom rain down on the wicked world, that they who never loved the truth may be entangled irrecoverably in the bonds of error.  

The best of the Anabaptists have very gross errors.  I grant many of the old Anabaptists were fare from embracing divers of the  abominations, yet it cannot be denied but the best of them did cast open their heart to more foul errors, than any Protestant Church could ever allow of; Take me the Mennonists themselves (the ill best of all who have carried the name of Anabaptists) although they anathematise the Georgian Heresy, yet they approve so fare of the Monasterians that they do much excuse all their wicked practices, and put no doubt of their Saintship and acceptation with God, notwithstanding of all the crimes which the world charges upon them (NNN).  

The Mennonists deny original sin.  Generally they deny original sin, for all of them dispute so passionately against the baptism of infants, that many before they be ware do drive themselves into the gulf of Pelagianism, denying all original corruption, and making infants without all iniquity, that so to them baptism may be in vain; for to what purpose is washing to those who are not defiled (OOO)?  

In the points of election, redemption, grace freewill, perseverance, justification, perfection they are groster then either the Arminians or Jesuits.  From hence they are carried not only to the possibility, but the facility of fulfilling all God's Commandments, avowing that among them divers men become perfect without all sin, who ought not to crave from God a remission of any transgression, because there is none (PPP): this brings on justification by inherent righteousness (QQQ): Also the Doctrine of freewill, of the great power of nature without special grace to act much towards salvation, and of the absolute power of the will to reject the most efficacious grace, and to apostatise totally and finally from all grace received (RRR); being come this length they step easily over to the universality of Christ's redemption (SSS), and so to the intention of God to save all and every one without any previous, eternal, immutable Decree of election or reprobation (TTT). In all these conceits of Pelagius, the most sober of the old English Anabaptists were much grosser than the absurdest either of the Jesuits or Arminians, as may be seen in the late Tractates of Robinson and Ainsworth against them.  

They are yet more absurd.  This Pelagianism brings them on to the late Atheism of Vorstius, and the madness of Manes against the Divine essence and nature: also to the old and late Antitrinitarian Heresy of Photinus, Arius, Socinus, Swenckfeldius and others, against the three Persons of the Godhead, against both the natures of Christ and his Priestly Office.  
They make God to be of a mutable nature, 
They deny the omnipresence of God.  and so not of an absolute simplicity, but to have some composition, yea something of a body also: in his essence not to be infinite nor omnipresent (VW).  
For the three Persons, 
They deny the Trinity,  they deny the truth of Christ's Divinity (XXX), and all the subsistence of the holy Ghost (YYY). As for the price of Christ's death, they count it not of an infinite value, nor his blood, being but of a mere creature, to be properly satisfactory to the Divine Justice (ZZZ): They make him a Saviour not by way of any proper redemption, 
And the truth of Christ's humanity.  but by the example of his holiness and the impetration of his prayers. Neither do they permit him to enjoy without injury his humane nature: they deny that he took any flesh of the Virgin Mary, but they make his body to be created without all consanguinity with the first Adam, denying really that he was either the seed of Abraham, or the son of David, or the son of Mary (AAAA). 
They refuse all consequences from Scripture.   
When in their debates against the baptism of infants they are straited with consequences from the circumcision of infants, and the promises of the Covenant made with Abraham, and his children; many of them do run out so far as to deny all scriptural consequences: refusing with the Jesuit Veron in their reasonings all deductions though never so necessary and clear, requiring for every thing they will admit, express and syllabicall Scriptures (BBBB). 
They refuse reasoning from the old Testament.   
When they find that this poor shift does not the deed, they arise a little higher, and deny that any thing from circumcision can conclude us, the Books of the old Testament being now cut off from being any more a rule of faith or manners to Christians (CCCC): I do not speak of those who proceed to reject all Scripture, and in place both of Law and Gospel set up their own dreams and revelations for divine and infallible verities. 
The Covenant with Abraham they make carnal.   
Upon the same argument they come to two other absurdities, for first they change the nature of the new Covenant of grace with Abraham and his seed, making all the promises thereof to be of things carnal and temporal (DDDD); and when this shift is not sufficient to elude our arguments, they come to a second, 
They exclude all infants from the covenant of grace.  whereby they exclude all infants from the Covenant of grace, and any interest in Christ or his promises: making no difference between the children of Pagans and Christians of godly and ungodly, taking from both all the ordinances and means of salvation, and yet putting both in the state of salvation without Christ, by virtue of their own natural inherent original righteousness.  

The Testimonies of the second Chapter.  
(A) Bullinger p. 17. At the first they aimed chief at separation, to have a separate Church of their own: wherefore who ever assented unto that separation and who did leave the Popish, the Protestant and all other Churches, that they might live in the new society of the Anabaptists, which they did call the true and acceptable Christian Church, those the chief leaders of the Sect did receive into their Church by Anabaptism in sign of their separation.  
(B) Vide supra Cap. 1. Also Clopenburgs Preface p. 5. However after the trouble of Munster, the Anabaptists have casten away corporal arms, and by them troubles not Commonwealths, yet they do not permit the purer reform Churches to be builded without daily combats.  
(C) Bullinger lib. 1. p. 11. In their separate Congregations they did cry mightily against pride, against gluttony and drunkenness, blasphemy and other crimes: they led a life in appearance spiritual, they sighed oft and did not laugh; in reproofs they were vehement, they spoke excellently; by this means they purchased admiration and authority to themselves among simple and pious people who did speak thus. Let other men say of the Anabaptists what they please, I do see nothing in them but gravity, I do hear nothing but that we should not swear nor do wrong to any, but live piously and soberly: so I see no evil in them. Ibid. p. 52. The most part of the Anabaptists and at the beginning these of Munster themselves were lowly and humble, fare from all greatness and splendour: for they did inveigh against all pride and magnificence, also against the power and sword of the Magistrate, riches and honour were to them dross and dung; they did speak nothing but of mortification of the old man, and renewing of the spirit, of a life separate and dedicated to God, the world and all things therein they did altogether contemn.  
(D) Vide supra Cap. 1. Also Hortensius p. 13. The Anabaptists avowed that in their Church all were Saints and now wicked. Also Sleidan lib. 10. p. 274. they say that none must be tolerate in the Church who is not truly a good Christian.  
(E) Sleidan l. 10. p. 269. At first the Anabaptists did do their business privately and secretly in the City, none was admitted to their meetings who was not of their sect, neither did their Leaders profess openly their opinions but taught them in the night, when others were sleeping then were they about their mysteries.  
(F) Bullinger l. 1. p. 11. They began boldly to plead their cause, they professed openly and distinctly that they would maintain their cause not only by words but by their blood, so every where in the City they began boldly to rebaptize.  
(G) Vide supra Cap. 1. also Bullinger p. 26. The fourth sect of the Anabaptists consists of the holy Brethren who are pure and free from sin, with whom all the Anabaptists in general do some way partake, they say that the Church is holy and without blemish, that they are members of the Church who abide in Christ, and are pure without sin; some of this sect do omit that Petition of the Lords prayer, Forgive us our sins, conceiving themselves to be pure and to have no more need of remission of sins. ibid. p. 2. All that are of their Church are to be accounted elect and the children of God, and all who follow not their way are to be accounted wicked.  
(H) Vide supra.  
(I) Bullinger p. 18. They esteem themselves the only true Church which is accepted by Christ, they teach that whoever by Anabaptism is received into their Church must have no communion with any Protestant Church or with any other Christians whosoever: because the Protestant Churches are no more true Churches than the Popish, which they prove thus. In their Churches there is evident & clear amendment of life, but in these Churches that are called Protestant, though something be preached out of the Gospel, yet no man's life is amended, and the whole people remain impenitent and subject to sins and vices, now it is not lawful to have any communion with so impure a people.  
(K) Ibid. They say that since the times of Christ and his Apostles the word of God has not been purely preached, but that now they were two true Prophets arisen by whom the truth was to be restored to the world, John Becold of Leyden King of the new Jerusalem, and David George of Delft; that there were also two wicked and false Prophets, the Pope of Rome, and Luther, who was many ways more pestiferous than 〈◊〉 Pope.  
(L) Bullinger p. 2. At that time Muncer himself as they say did not rebaptize, his Disciples began to rebaptize before himself, he himself was first rebaptised with his own blood.  
(N) Bullinger p. 109. We are compelled say they to stand beside and hold our peace whether the Preacher speak right or wrong, thus the Doctrine depends not from Christ and his Spirit; if any man come into a Protestant Church and hear but one speak this is so far contrary to Paul's Doctrine, that such a company may not be taken for a true and spiritual Church.  
(O) Ib. p. 108. They say that Paul by the Spirit of God has ordained that all Christians, not Ministers alone should prophesy, that is, preach.  
(P) Vide supra. also Clopenburg. p. 342. If we behold their practice they do not exclude women, which may be seen in the Books set out by their Churches: for example, in that Book they published the year 1570. this Treatise say they is published by the Brethren and Sisters of the Church of Ziricksea who have not meddled with the controversy, for the procuring of love, peace, and concord among all who are so marvellously divided, whether Fleimes, or Frizons, or neutrals.  
(Q) Bullinger p. 87. The Anabaptists in defence of their separation allege against the persons of the Ministers, that they are not lawfully called, the calling of their own Ministers they count lawful, because they are called and sent by their own Churches, but our Ministers calling they count unlawful because by the Magistrate, so they say that themselves are sent of God, but that we are sent by men, that is, by the world.  
(R) Hortensius p. 12. In so great a multitude of men it was thought there was not so much as one who had any letters, the most part could neither read nor write. Ibid. p. 31. Let the Preachers lay down their offices and set in their places twelve simple men that never learned any letters, command them to recite unto my people my word, thereafter trusting in my spirit, let them expone my word without the help or Lecture of any other writs.  
(S) Vide supra.  
(T) Bullinger p. 103. They say that the Ministers are idle, this is common to them with many others who think that there is no labour but that which is done with the hands by a spade, axe, or such instruments. Ibid. p. 18. They challenge the Ministers that they work not, but are servants to their body.  
(V) Heresbachius p. 43. Let none be exercised in Merchandise or Trade.  
(X) Bullinger p. 39 Since the Magistrate has decreed that the tithes and yearly rents are justly due, such debts by Divine right aught to be paid sincerely & honestly: some of the Anabaptists convinced by clear testimonies of Scripture grant that every one who is obliged aught to pay tithes, yearly rend, and other debts.  
(Y) Bullinger p. 108. They profess openly that Preachers who take any stipend are not the true Ministers of God, nor can teach the truth.  
(Z) Heresbachius p. 42. The fourth of King Becolds Laws was that no man should either crave or pay any yearly rent.  
(AA) Clopenburg p. 341. They do believe that Ecclesiastic Jurisdiction is in the body of the whole Church, they do exagitate and scorn the practice of our Churches as Judaical, and they will have gone to be excluded from the Church in judging, but only the sinner that is to be judged. This is Anabaptistick Anarchy, whereby they command all persons, even women not excluded, to sit in the seat of the Ecclesiastic Judicatory; except only the sinner who is to be judged.  
(BB) Historia Davidis Georgii p. 109. Some of the Hophmanists d●d separate themselves from the communion of all Churches, and lived themselves alone as neutrals.  
(CC) Bullinger p. 19 That Magistrates ought not to meddle with any causes of Religion or faith, that no man ought to be compelled by force or authority unto the faith. Ibid. p. 242. They stir up the Magistrate that in cases that belong to the soul they may compel men by their Laws and Edicts to come unto Ecclesiastic meetings; it cannot be denied but by this means faith and the conscience are forced, Christian liberty is taken away and a Mosaic compulsion is put in its place.  
(DD) Bullinger p. 18. That a Christian ought not to be a Magistrate, that Christians ought not to resist them that offer violence, and so have no use of any Judicatories. Hortensius' p. 13. All Magistrates are to be put down, it is necessary to oppose Magistracy with all our might.  
(EE) Hortensius p. 13. The Anabaptists increasing much every where did exercise Jurisdiction among themselves in private houses, they punished their own members even unto death.  
(FF) Hortensius p 13. Though the Apostles had not the right of the sword, yet unto their followers now, God hath given power to take away the profane Magistrate by the sword as they thought meet. Bullinger p. 3. They taught that God had revealed to them that all Princes and Nobles were to be cast down, that God had given to them the sword of Gedeon against all Tyrants to set at liberty the people of God, and to set up the new Kingdom of Christ upon earth.  
(GG) Historia Davidis Georgii p. 11. The Battenburgicks avowed that peace and grace was removed from the earth after the time that the gracious offer made by Becold was refused, henceforth the refusers were to be killed with the sword.  
(HH) Bullinger p. 2. all of their society were to be counted elect and children of God, all others were to be counted wicked and to be killed.  
(III) Hortensius' p. 13. Before the last day Christ was to have a temporal Kingdom upon the earth, here only the Saints should bear rule, all Princes being cut off by the sword, and that now this Kingdom was begun in the Anabaptists. Guy du Brez p. 5. They preached their dreams as divine oracles, to wit, that there should come a new world wherein dwelled righteousness, and for this cause it was necessary to root out of the earth all the wicked, with all Princes and infidel Magistrates, all that was not of their sect and faction they called infidels.  
(KK) Historia Davidis p. 9 The Monasterians did affirm that the time wherein the Saints were to be afflicted was come to an end, that the time of the Harvest was now come wherein God would revenge and deliver his people, and put their enemies under their feet.  
(LL) Hortensius p. 14. To spoil the Temples they counted it lawful, saying, that the Jews of old had done the like, when under the command of Moses they went away l●aden with the spoils of the Egyptians. Also Bullinger p. 61. At this time some lofty spirits promise great things to themselves before the last day, as the Jews of old did abuse the fair promises of the Prophets, all which they understood carnally and according to the letter.  
(MM) Hortensius p. 31. O Becold, the Father gives to thee the sword, and calls thee to be King, that thou mayst reign in Zion, etc.  
(NN) Hortensius p. 30. The King said that he was appointed of God to be King to take ●●ay 〈…〉 men by the sword, that he was to go throrow the world, and to execute with death all that did not believe.  
(OO) Hortensius' p. 37. Commonly the men had five wives, many six, some seven or eight.  
(PP) Sleidan l. 10. p. 274. The complaints that were brought to the King for the most part concerned Divorces, these were most frequent, so that some who had lived together till old age, were put asunder.  
(QQ) Vide supra Cap. 1.  
(RR) Vide supra Cap. 1.  
(SS) Heresbachius p. 43. Let no man have any proper goods, but let all be brought and laid down at the feet of the Preachers, after the example of the ancient Christians.  
(TT) Heresbachius p. 152. The Famine in Munster was equal to that of Jerusalem, for the Soldiers searching the houses for prey, did find the legs and arms of the young children salted for food, yet the King, and Rotman, and Knipperdolling, had good enough provision.  
(W) Hortensius' p. 37. Their Law was to accompany with their wives while they had conceived.  
(XX) Historia Davidis p. 28. These Saints were exempted from all laws of Matrimony, of blood and affinity: the difference of Father, Mother, Brother, Sister among them doth cease and vanish.  
(XX 2) Bullinger p. 37. They did persuade the women that they did sin grievously if they kept company with their own husbands who remained Pagans and were not yet rebaptised, but that they sinned not in keeping company with any Anabaptists, because among all them was a spiritual matrimony.  
(YY) Historia Davidis Georgii p. 43. Shame was contracted through sin, and now is to be laid aside, so by faith in Christ all that shame for the secrets of nature is to be cast away.  
(ZZ) Ibid. p. 28, 29. The words are so abominable that I cannot translate them.  
(AAA) Historia Davidis p. 36. David Georgius went to glory of his mysteries as if they had never entered in the mind either of men or Angels, but had been reserved to the last times: that with their new light the old Doctrines of the Prophets and the Apostles were to be darkened, as the stars are put out by the brightness of the rising Sun.  
(BBB) Vide supra AAA.  
(CCC) Historia Dau. p. 52. The tenet of the Catholic Church concerning Angels and Devils, that they are invisible spirits created of God in their own distinct substances separate from men, is nugatorious: that the Angels are only qualities and motions which God inspires into men, that the Devils are nothing but only boggles in the night to terrify men arising from men's imaginations.  
(DDD) Bullinger as I remember ascribes this to some of the Anabaptists.  
(EEE) Historia Dau. p. 52. That heaven and hell, Christ's last coming and Judgement, life eternal, etc. are not where to be expected, but within a man. Ibid. p. 51. The place of eternal happiness shall not be above us in the heaven, but upon the earth. Ibid. p. 50. In the last judgement there shall be no other change in the heaven and in the earth than we see daily; what the Apostle speaks of such a change, is to be referred to the manners and minds of men, not unto the outward elements.  
(FFF) Historia Dau. p. 50. The second coming of Christ shall not be seen with bodily eyes, but spiritually it is even now performed within in the mind.  
(GGG) Historia Dau. p. 44. In this time of perfection all outward worship, all rites and Sacraments must cease and vanish.  
(HHH) Historia Dau. p. 43. Many of these things were exhibit in Christ Jesus and his Apostolic Church, but only according to the letter and the body, not according to the spirit who at that time was not exhibit.  
(III) Apocalypsis in Davide Georgio. He avowed that he had absolute authority to condemn and to quicken, and that in the last day he was to judge the twelve Tribes of Israel.  
(KKK) Historia Dau. p. 45. Whosoever will reject so clear a light of truth, so powerfully manifesting itself in the ministry of David George, by adhering too much unto the imperfect state of the Prophets and Apostles Doctrine, shall sin as much as they of old who preferred Abraham to Christ, and the Law to the Gospel, and properly this is the sin against the holy Ghost, which could not be committed in former ages, when this so great light was not yet revealed.  
(LLL) Vide supra.  
(MMM) Vide supra.  
(NNN) Heresbachius Preface. Menno in his Book of fundamentals speaking of the Anabaptists of Munster, I doubt not, saith he, but these our beloved Brethren, who lately did sin a little against God by defending their faith with Arms, are in the favour of God.  
(OOO) Clopenburg p. 123. The Anabaptists contradict this truth, and do ascribe unto infants in their first birth without any regeneration the purity of innocency wherein they do please their Creator; affirming also that only by actual sin men become sinners. p. 131. They say that Adam did obtain not only to himself but to his whole posterity propitiation and remission of sins, so that none of Adam's posterity is born in sin or guiltiness of eternal death, but all men are born partakers of the grace of God in Christ. Also Bullinger p. 26. These men did not acknowledge original sin and affirmed that infants were born pure from sin.  
(PPP) Vide supra.  
(QQQ) Bullinger p. 117. In the great article of justification by faith and not by works, the Anabaptists do grossly err. Also Clopenburg p, 158. The Anabaptists say that in the matter of justification faith and works are so strictly joined that the one without the other is nothing; so that good works are necessary means of obtaining justification.  
(RRR) Clopenburg p. 124. Concerning freewill the Anabaptists teach that Adam in the state of corruption was not so evil, but that he was able by the use of reason left to him by God, to hear and to receive the promise of redemption offered to him in Christ; yea, that Adam did really make use of that liberty and power for the use of his restitution; that the posterity of Adam did keep that same freewill which is placed in the use of reason, not only for the discerning, but for the free choosing of good and evil. Ibid. p. 198. Unto this Tenet another Heterodoxy is conjoined concerning the uncertainty of the Saints perseverance: for the Anabaptists affirm plainly, that the truly faithful children of God may become the unfaithful children of the Devil, and lose their salvation.  
(SSS) Clopenburg p. 131. cited before.  
(TTT) Ibid. p. 155. They do destroy the eternal election of single persons to salvation, which they say is only done when the faithful embrace the benefits of Christ, and do faithfully keep them; that there is no eternal election or decree to give salvation unto certain persons, but that which is made with consideration of faith, and chief of perseverance in faith.  
(VW) Clopenburg p. 18. cited before. Ibid. p. 37. They deny the immutable immortal Deity of Christ.  
(XXX) Clopenburg p. 56. Their Tenet here in blasphemous, that while Christ did die in the flesh the very Deity of Christ did suffer end die.  
(YYY) Clopenburg p. 10. cited before. Also p. 12. cited before, Also Bullinger. p. 62. Among the abominable Anabaptists, Michael Servetus has the first place, his blasphemies against the holy Trinity were abominable.  
(ZZZ) Clopenburg p. 145. I will not in this place refute their latent Socinianism, whereby they make Christ only an exemplary Saviour.  
(AAAA) Clopenburg p. 83. cited before.  
(BBBB) Bullinger l. 3. p. 119. They say that they will hear the word of God, but the interpretation and the words of the Ministers upon it they cannot take for the word of God, neither will they hear or receive it.  
(CCCC) Bullinger p. 74. Among the abominable. Anabaptists we place these who reject the old Testament, and who receive me the Testimonies that are brought thence for the clearing and confirming of the Doctrines of our Christian faith, or for the refuting of Errors, saying that the old Testament is now abrogate.  
(DDDD) Clopenburg p. 235. The Anabaptists covered that the Covenant made with Abraham sealed by Circumcision does not belong any thing to the Church in the new Testament, for they make the Covenant itself as carnal as circumcision.    

CHAP. III. The modern Tenets of the Anabaptists in ENGLAND.  
WHAT is set down in the former Chapters of the old Anabaptists over Sea, 
The spirit of Anabaptism clearly devilish  was in relation to their present offspring in England: with them chief it is that I intent to deal, desiring if possible to draw some of them from their evil way, or at least to hold off others who yet are free, from running too rashly into their error, before they have a little considered it. I hope I have made it so clear that no ingenuous knowing reader will hereafter call it in question, that the spirit which was the author of Anabaptism in Germany, and carried on all its principal leaders along their whole course, could be no better Angel than Satan, who under the colour of a more than ordinary zeal to the smallest truths, and of a vehement affection to the highest degrees of all holiness, was palpably found to set on foot the most gross and damnable Errors, the most abominable obscenities, cruelties, robberies, that ever the Sun from its first creation to this day did shine upon in any part of the earth.  
How much of his nature that spirit has laid down since his late appearance in England, it cannot yet with confidence be pronounced: He was an Angel of light in Germany for a longer time than yet he has dwelled among us in any considerable visibility; for till of late he did but lurk it this Land in the habit of an Incognito. Since the time he began to appear in public there is nothing which he would more gladly disclaim then these crimes, and that face wherewith he did walk over Sea, when he took the boldness to lay aside his mask, and to show his true visage as it was without any disguise.  
Tell the English Anabaptists now of the Doctrine and practices of their fathers in Munster and elsewhere, 
The fair profession of many English Anabaptists not to be trusted.  they are ready with passion to deny all affinity all consanguinity with such monstrous Heretics: They will be nothing less than Anabaptists, the furthest they will profess to maintain is but a simple Antipaedobaptisme. How ever this will be found a very gross and dangerous error, yet we wish that all our questions with that generation of men were come to so narrow an issue; we are loath to force upon any man the errors which he is willing to disallow; the fewer the differences be, a full agreeance is the more easy and near, the multiplication of controversies makes peace the more difficult and desperate: yet for many reasons I conceive it very convenient, in all solid debates to have before the eye all the real and material points in controversy, without the concealment of any.  
I did ever esteem the right understanding of the parties true and full sense worth the half of the whole dispute. I hope therefore it will not be evil taken that I lay together what I find lately printed here by them who carry the name of Anabaptists, or what by grave and religious Divines is in print laid upon them, and is not as yet by any rational answer so fare as I know taken off.  

What errors may be charged upon all, what only upon some of them.  It is true, it fares with them as with divers of their name over Sea, all of them are not of one mind, the opinions of some may not be charged upon all: yet it seems but justice to impute to them all such Tenets of their fellows as they are not pleased to refuse, when they are told over and over publicly in print, that such is the Doctrine of some prime members of their Congregation, and after those public admonitions they are neither pleased to call the men to an account, nor to declare against the Doctrine. What other construction can the world make of this connivance and silence, but that either they join all in the challenged errors, or else that they count them of so small an importance that no man needs to contradict them, but that safely they may be entertained by any of their Church who are pleased to embrace them? Such indeed has been the ingenuity of the Transmarin Anabaptists to this day, that what ever they conceived to be wrong in any of their Brethren, they were ever as ready to disclaim and contradict it, as if it had come from their greatest adversaries. It were much to be wished that such honest simplicity were so familiar to their brethren among us this day.  

The Confession of the seven Churches, is a very imperfect ambiguous declaration of their judgement  How ever the tenets which the most of them are likely to acknowledge, be these which seven of their best Churches did offer in print to the Parliament, as their common sense: We wish that all these who go under the name of Anabaptists in England, were resolved to stand to the articles of that confession without any further progress in error: but how fare the very prime Subscribers are from any such resolution, it will appear anon. As for the Members whether of these seven, or of their other thirty nine Congregations (for before the penning of that Confession, this sect was said to be grown unto no less than forty six Churches (A), and that as I take it within and about London) the most of them are exceeding fare from making these Articles the rule of their belief; if we trust M. Martial (B), and M. Black (C), two very faithful Divines who have had more dealing with the Anabaptists than any other on this side the Sea. 
Let no error be charged upon any man, which he truly disclaims.   
They are a people very zealous of Liberty, and most unwilling to be under the bondage of the judgement of any other: This selfish singularity makes them much to differ, not only from others, but among themselves also: It is hard therefore to fasten any tenets upon them more than they please to accept; But in this, my dealing with them shall be fair, what I ascribe to them I shall bring along my authority for i●; if I know the unwillingness of any of them to concur with my Author, I shall be loath to dissemble it, and if through unacquaintance with the mind of the most I shall happen to make the particular Tenets of some to be general to all, whensoever any of them shall declare against the Tenet of their fellows, for my part I shall wish all such true and ingenuous declarations whether from few or more, to be accepted with thankfulness: for I profess my gladness to see any who are supposed erroneous to clear themselves, were it but in some part from any of the faults which usually are charged upon them.  
For a more distinct proceeding we do refer their Tenets to three heads; first, rigid Brownism; secondly, Antipaedobaptism; 
A brief sum of all the Anabaptists errors.  thirdly, Arminianism, Antinomianism, Arianism, Familism, and other gross heresies towards which too many of them are now declined.  
For the first, 
Every Anabaptist is at least a rigid Separatist.  the soberest Anabaptists do embrace the whole way of the rigid separation. The Brownish did borrow all their Tenets from the Anabaptists of old, it is but equal that the Anabaptists this day should seek back again their Father's debt from the Brownists. The chief singularities of Brownism are about the constitution and government of the Church, they say the Church is made up only of members who are really and convincingly holy, of such who do evidence the truth of their regeneration to the satisfaction of the whole or the greater part of the Church. Hereupon do they ground their separation from all the rest of the reformed. It is true, they did separate from the Church of England upon another ground also, complaining not only of her mixing a profane multitude with the gracious professors, but also for her entertaining a great many Popish relics in discipline and worship, for these like ways did they un-church her and pronounce her an Antichristian Synagogue (D). But their separation from other reformed Churches was grounded on the first consideration only: for they did not cry down the truth of other Churches, as of the English; yea when a fit of benignity came upon them they did not stick to give to the English itself, the honour of a true Church (E); but from the English and all other of the world they did separate for the impurity and mixture of their members. 
Though the Independents offer to collude with the Anabaptists, yet they separate from the Independents no less than from the Brownists as Antichristian.   
The first of these pleas the Independents hold fast with both their hands, and upon it are as rigid. Separatists as any we know (F): but the Anabaptists take possession of both the grounds, that the walls of their separation may the more firmly be established. They will have all their members to be real Saints, and they separate from all other Churches who neglect to press the necessity of such a qualification (G), but to strengthen the right of their separation, they go on to pronounce all these Churches from whom they separate Antichristian; and this their charity they extend to their otherways very dear friends the Independents and Brownists, for all even of them are such who by their doctrine and practice of paedobaptism, deny that Christ is yet come in the flesh (H). The Brownists in their honest simplicity are loath to be long in the Anabaptists debt, they quickly un-Church and excommunicate them also for denying baptism to infants (I); but the Independents will be wiser than their Fathers, Anabaptism no there is so small a peccadillo that it deserves no censure at all (K), they are most willing to retain the Anabaptism in their bosom (L), but here the p●y, no caresses can keep the most of Anabaptism in the Independent Congregations, so 〈◊〉 as they begin to weigh their own principles they ●in●e their infant baptism a 〈◊〉, and so a 〈…〉 upon th●● to be 〈◊〉 (M); The Independent 〈◊〉 to 〈◊〉 this Sacrament, they cannot choose 〈◊〉 go 〈…〉 〈◊〉 Anabaptism, 〈◊〉 by the 〈…〉 in their Churches, where alone they can partake of baptisms for as yet I never heard that either Independent or Brownist was willing to rebaptize any who in their infancy had received that Sacrament of initiation.  
But for the more clear and distinct demonstration of these things; consider yet further, 
They avow all their members to be holy and elect, and some of them are for their perfection  first that in the qualification of members, the Anabaptists go as fare as either the Independents or Brownists: the Confession of the seven Churches do clearly bear this much (N), but others go further, avowing with their Fathers the Dutch perfectists that all of their society are so perfectly holy as they may not pray for the remission of any the least sin (O).  
That those of them who are for gross Antinomy and Familism should maintain so great a perfection on earth in their Society as can be obtained in heaven (P), and that M. Saltmursh after his renunciation of all baptism as well as of infants (Q), should be permitted by Divine Justice thus far to wander (R), I do not so much wonder, as when I behold the Confessionists the most modest and orthodox of all in this way to stumble upon the conceit of perfection (S), though after deliberation they become so well advised, as in the second Edition to ●est content with the true holiness of their fellows, scraping out what before they had put in of their perfection (T).  
As for the second, the natural result of the former, 
After they have separate from all other Churches, they run next away from them their own selves.  a separation from all other reformed Churches an impure, it is clear by their constant uniform practice which M. Kiffen one of their prime Confessionists does justify at length against his opposite M. Ricraft (V). In this separation they run on so rashly that themselves know not where to stop it, for first with the Separatists they divide from all other Protestants, thereafter they shake off the Separatists: for the most intelligent and zealous among them refuse to remain in any Congregation either of the Independents or Brownists (X); Lastly, they break among themselves in many pieces.  
However their way as yet lies much in the dark, yet so much of it does appear to the world as d●monstrates their small concord amongst themselves; what else was the cause that to the very second Edition of their Confession no more hands could be obtained then of seven Churches, when of that way there are some hundreds of Congregations, for of all the Sects they are incomparably the most numerous? why does M. Spilbery complain in Print of the unstableness of many their dear friends who separate from these seven Churches as Antichristian (Y)? Also my charity permits me not to believe that many of them can keep communion with the professors of so gross Heresies and horrible blasphemies as divers of those who impugn the baptism of infants are guilty of.  

They charge one another with Antichristianisme.  For the third, their laying of Antichristianism to the charge of all other Churches we need not doubt of it, though it did not appear in their writs: since they impute that crime not only to all paedobaptists, without exception either of Brownists or Independents, but also to the best of their own number, the flower of their own flock, the Confessionists themselves, as M. Spilbery the first of the Subscribers informs us (Z).  

They are Independents.  Concerning the government of the Church, what ever their Fathers of old did teach the Brownists, they are perfect disciples therein to the Brownists this day: for they acknowledge no Nationall Church, nor any Church visible, but a congregational (AA), which they make absolutely Independent and uncontrollable by any superior Synod (BB). Though they should break out in never so many the grossest heresies and schisms, yet they have no remedy against them, none on earth must pretend any Jurisdiction, any power to inflict the least Ecclesiastic censure upon their Congregation or any member thereof, though guilty of all imaginable blasphemies.  

They put all Church power in the hand of the people.  But the worst of it is, that this supreme, absolute and Independent Jurisdiction of every one of their Congregations, must be placed not in the officers nor any company of them, but in the whole multitude (CC); they are for an absolute Ochlocracy and popular Government, giving to every member of their Congregation a decisive voice in all Ecclesiastic causes, and a power as to elect, 
They give the power of preaching and celebrating the Sacraments to any of their gifted members out of all office.  so to ordain, and when they find cause, to depose, exauctorate, and excommunicate their Pastor and all their Officers together.  
With the power of censure they join the power of preaching, all their members who find themselves gifted are permitted to prophecy in the face of the Congregation (DD): this privilege of men out of office is by them so highly esteemed, that they proclaim the want of it to be a just ground of separation (EE): but herewith they rest not content, for unto their members out of office they ascribe not only the power of censure and of preaching the word, but also of celebrating the Sacraments: this is clear of baptism, for they require in a baptizer not only no office, but not so much as baptism itself, all of them avowing the lawfulness for a person not baptised to baptise (FF), and as it seems to celebrate the Lords Supper; for these two Sacraments ordinarily they conjoin, admitting all upon their baptism immediately to the Lords Supper (GG); and some of their greatest Doctors hold it no wise incongruous to admit persons to the Lords Table before they be baptised (HH). However all of them do place the power of all the ordinances in the whole multitude, and the exercise of that power in any to whom the people thinks meet to give their commission (TWO), and sometimes they do give their commission to exercise any of the ordinances unto persons whom they think not fit afterwards to elect or ordain for Officers (KK).  
Only in this they are more distinct than the Brownists, 
Even unto women.  many more of their women do venture to preach then of the other; Attaway the Mistress of all the She-preachers in Colemanstreet was a disciple in Lamb's Congregation, and made Antipaedobaptism oftentimes a part of her public exercises (LL): the other feminine Preachers in Kent, Norfolk, and the rest of the Shires had their breeding, as I take it, in the same or the like school.  
The most of all the particulars which in our first Part we ascribed either to the Independents or Brownists, 
They must not preach in a Steeplehouse.  the Anabaptists do practise: they are so averse from all that the Church in the time of Popery did use, that they can keep very little of it; all Churches must be demolished: they are glad of so large and public a preaching place as they can purchase, but of a Steeple: house they must not hear (MM). 
All tithes, and all set stipends are unlawful, their preachers must work with their own hands, and may not go in black clothes.   
All tithes to them are an abomination (NN), they will allow to their Pastors no set stipend at all (OO); they admit of an cleemosynary contribution, but it must be a small one; for they will have their Preachers to provide for the most of their own necessities by their handy labour (PP). They are so averse from all that has been, that their Preachers for their satisfaction must change the very colour of their habit: a blackcoat to them is no small reproach.  

They celebrate the Lords Supper in any common Inns after another feast. All the new light of the Independents and Brownists is borrowed from the Anabaptists.  The Lord's Supper is brought by them almost to a civil Table, in any Inns when they have made a public feast, in the end of their banquet they fall in a very homely way to the Lords Supper (QQ).  
In their ordinary practices we behold the fountain almost of all the singularities of the Independents and Brownists, these men are no wise so good at invention as the vulgar esteems them, the most of all the light which they hold out as new, did shine long ago in the lamps of their fathers and brethren our Anabaptists in hand.  

The anointing of the sick with oil, the rejecting of the Lords Prayer, of all set Psalms, of Universities, and humane learning, are the Anabaptists inventions.  The half miraculous cure of their sick members by the prayer of the Elders, and their anointing with oil, is the Anabaptists practice (RR), the casting away of the Lords Prayer (SS), and of all set Psalms (TT), the exibilating of all songs out of the congregation (W) is their invention; the bitter invectives against humane learning, Arts, Sciences, Universities, are all from them (XX); but leaving these we will touch only one point more of their Brownism, to wit, their Tenets about the Magistrate, and so proceed.  
M. Brown did take from the Magistrate all power about matters of Religion, these he did remit absolutely to the conscience of every particular person, declaring himself while he stood in his infamous way for a full liberty of conscience uncontrollable by the Laws of any mortal man (YY): but in this all the disciples till of late did leave the Master. The elder Brownists and Independents of New England do make it a chief duty of the Christian Magistrate to restrain and punish false Teachers and enemies to the truth of God (ZZ); in so much that Antipaedobaptists have no toleration among them (ZZ 2). 
The Independent Apologists are for liberty to most of the Sects.   
The Authors of the Apologetic narration do boast of giving to the Magistrate more than any other Protestants by their principles can do (AAA), yet now it seems they have changed this note and are returning to M. Brown's first profession of liberty from the Magistrates sword in all matters of conscience, for they tell us that no Magistrate may punish for what the Church may not censure (BBB), and they assume that the Church may not censure for any error which is not fundamental, and wherein the erroneous person is not obstinate and self-condemned (CCC): Such at least must be all Brownists, all Antipaedobaptists, most Antinomians and Arminians, many Papists who embrace not all the errors of the Church of Rome, and in these errors which they do maintain have never had the means of self-conviction: against none of all these, or any the like may the Parliament make any Law, but to all such they are obliged, if they will not transgress the limits of power which God and right reason have set unto them, to proclaim a full liberty without the least restraint. 
And some of their prime friends for a general liberty to all.   
This will conclude the power of the Magistrate in matters of Religion in a pretty narrow compass, yet it leaves him some power to punish for fundamental errors and gross blasphemies. Therefore the Independents, at least some of their prime Teachers, without any public reproof from their fellows, (so fare as we know) are gone a step further, to cut off here all idle and curious debates concerning fundamentals, the disputes about praeter, super and contra fundamentalia are exceeding subtle and intricate, yea unextricable, they are more wise then to involve themselves and others therein, so once for all they jump over that ditch and avow, that for Magistrates to control any man in his grossest errors, for them to make or execute any Law to restrain any man's conscience and practice according to conscience, is but to sight against God and to commit the monstrous practice of the old Giants against the heavens which they call a Theomachy (DDD).  
All this Independent Doctrine is brought from the Anabaptists schools, 
The Anabaptists deny all power to Magistrates in any thing that concerns Religion.  it is one of the articles of their faith offered to the present Parliament, that no Laws ought to be made by any men upon earth about any things which concern the worship of God; That who ever makes any rules for the service of God does charge Christ with want of wisdom or faithfulness, or both, in not making Laws anew for his own house (EEE); That the great Law for matters of Religion is this, Let every man be fully persuaded in his own mind of the truth of what he believes without any control from any upon earth (FFF); That it is the Magistrates duty to protect every man in his just liberty of conscience, 
Turkism, Popery, Atheisms, the greatest blasphemies they would not have punished with so much as a discountenance  without which all other liberties are unworthy the naming (GGG).  
Now to put us out of all doubt what kind of consciences they desire to be protected by the Magistrate in their liberty, they are content to come down to specifications. At the beginning they had not the courage to require a general liberty for all erroneous consciences; as divers of the Independents to this day profess their averseness from an unlimited toleration of all errors; so M. Blackwood who first came out to storm the Antichristian baptizers of children, does stick a little at Papists, and more at blasphemers and Atheists: and their great Patrons in their debates for liberty, except errors against the light of nature, albeit none which never so evidently cross the holy Scriptures (HHH): but M. Williams an Anabaptist long before Blackwood makes it a bloody Tenet (III); and others of them proclaim it an unjust persecution to deny a full liberty not only to Turks, Jews, and most of heretics, but to idolatrous Papists and any others that can be named (KKK). They will not only have all these free from any considerable punishments, but also from the least discountenance (LLL), or resentment of their wickedness; and left the grossest blasphemies might have been conceived capable of any civil censure, behold, they name Atheism itself, and exempt it expressly from the hazard of all pain or shame (MMM).  

They press a liberty for preaching and propagating openly all errors imaginable  This liberty they extend not only to errors locked up in the breast, but also when they are openly by word and writ professed, yea solemnly preached; for they tell us that the necessary and just liberty of conscience is violate, and a persecution is brought in, if a Jesuit, or a Turk, or a Jew, or a blasphemous Atheist be hindered to go to the most solemn places, where the greatest multitudes of weak and easily seduced spirits do converse, and there to proclaim what ever in conscience they think convenient for the propagation of that error which they conceive to be truth (NNN).  

Yet they grant that error is a soul murder, and a greater crime than the destruction of a King, of a Parliament, of a whole Nation.  For all this the same men do fully and freely grant unto us, that error is a greater wickedness than any man can easily conceive, That a false Teacher by seducing of one soul, doth more real hurt, then if he should murder a King, blow up a Parliament, destroy the lives of a whole Nation, yea of the whole world (OOO). Yet do they plead for so great a liberty to all errors as possibly can be, for they spoil the Magistrate of all power in any thing which concerns Religion, that he may not with a look of his eye discourage, much less with his hand restrain the most horrible blasphemer, the most ravenous wolf, to destroy the souls of all his Subjects (PPP).  
This immoderate love of licentiousness, 
They hate the Covenant.  of a liberty to destroy their own souls by what ever error they please to embrace, puts them upon a high degree of hatred and indignation against the solemn league and Covenant, against the Scotish Nation whence it came; as two great impediments to their quiet enjoying of that self-destroying and God-provoking liberty, which so passionately they lust after; though for fear and other base respects many of them have swallowed down the Covenant in such equivocal senses, as are evidently contrary both to the express words and known intentions of the States which enjoin it: yet since the time their strength and hopes are increased, these of them who pretend to ingenuity and courage, do not only with bitterness reject it, but it is now become the object of their public invectives, as the most unhappy plague that did ever come into England, which they press the State to recall, as an act much to be repent of (PPP 2).  
The Scots they were wont to account as Demigods, 
They are injurious to the Scots.  embracing them as their very Saviour's upon earth, so long as the Episcopal party kept them in any fear: that terror now being past, and the Scots beginning to urge, though with all meekness and courtesy, some performance of Covenants and Treaties; they cry out upon them with all bitterness and spleen: they censure the Parliament for ever calling them in, they load them with injurious calumnies for their very first contests in Scotland with the malignant and Episcopal party there, the defensive arms of their Parliament and Nation, they defame; as an insurrection against the King, of a few malcontents for the obtaining of their private ambitious designs; neither do they make any better construction of the present Arms of the English Parliament (PPP 3).  
The great sufferings of the Scots at home from the Irish Rebels and their own apostate brethren, they proclaim to be the just deservings of their labours in England (PPP 4): which they are pleased to vilify and disgrace with the basest and most false slanders which the father of lies and malice is able to invent (PPP 5): wherein they rest not till they have made the Scots open enemies and Traitors to England, proclaiming a great deal of desire to have the next expedition of their glorious and invincible Army to kill, destroy and subjugate those base Traitors (PPP 6), that so they may be altogether free for their other much higher designs, were it as in Sober-Sadnesse it was professed in a very solemn audience, to go to the walls of Constantinople for the pulling of the grand Signior out of his Seraglio; to this height of dangerous fancy has their lust of Liberty already arisen. 
All punishing of error with them is persecution.   
It is not a toleration, a forbearance, a dispensation which is sought for; all this imports some power in the Magistrate about the object in the which the forbearance and toleration is craved: but a just liberty to think, speak, and do in all matters of Religion whatever conscience, howsoever informed, dictates to be expedient; the least restraint of so plenary a liberty they count the sin and injury of persecution.  
The reasons whereby the Independents themselves in their very last papers do plead for this liberty, to my ear sounds but harshly: they tell us that those things which are cried out upon for errors, are in matters obscure and disputable: instancing expressly in the Trinity, the union of Christ's two natures, the fruits of Christ's death, the power of freewill, the state of the soul after death (QQQ), and lest any error should stand without the compass of their liberty, they tell us farther that no error is in any justice punishable, because now there is not on earth any Apostle or Prophet or infallible Judge who can determine any question without possibility of erring (RRR).  
It may be scrupled whether mere conscience does enforce the Anabaptists and others to screw up the point of their conscience-liberty to so high a pin: 
They press liberty of conscience much out of policy.  whether in their inmost sense they can maintain so catholic a liberty to all persons in matters of Religion; or if haply some piece of policy may not induce them to strike so much upon this string at the present, when they have but small hopes of attaining a liberty for themselves without the assistance of many others, from whom they differ in many particulars of Religion. It may be justly doubted if once they were come to be possessed of their own desires, whether then they would be so careful as now they profess, for the freedom of all others: for it has been seen when ever the sword of power has fallen into their hands, that they have been as severe and cruel oppressors of all who did not absolutely without exception submit to their Laws, as any Tyrants who yet have appeared upon the earth (SSS). But presupponing that their old principles b● now altered, and their present Tenets about liberty of conscience be most conscientious and sincere which they upon no occasion will any more change, the Magistrate had need to know whether the granting of all this liberty, whereof we have been speaking, wilfully content them.  
When the State hath denuded itself of the care and cognisance of the matters of the soul, 
The granting of all this liberty will not assure the Magistrate of the Sectaries civil obedience.  and put these absolutely in the power of every man's own free will, may it then expect obedience to its other Laws in things civil and temporal? The Confessionists in this seem to be clear, and freely to grant to the Magistrate in things civil, all due obedience: but that this is the general sense of all the rest of that sect, M. Martial permits us not to believe: for he tells us that the most of the Anabaptists are in their conscience against all Magistracy, as well in matters civil as Ecclesiastic (TTT). In the time of their weakness, for fear of trouble they can be silent and g●ve obedience to their commands, without any question; but when the days of their power shall come, when the righteous shall inherit the Land, which they long have been looking for and believes to be now at the doors; the Magistrate must then lay down his rule, give up his Government, and be content to be ruled by the two-edged sword of their Saints, which Germany did feel to be very sharp, and ready to shed much innocent blood. 
The Tenets & practise of the Sectaries destroy Magistracy.   
The troublers of New England did not only plead for a freedom and immunity from all civil Laws, the reasons whereof did not convince their consciences both of their lawfulness and expediency (TTT 2), but were also ready if they had not been prevented by force of Arms, in a very unjust and seditious manner to have risen against the State, and to have cut the throats of their opposites (VW): when after their banishment, they were set down by themselves, they could not endure Magistracy; but put it down as a condition unlawful for a Christian to undergo (XXX).  
But that which concerns this State now most to take heed of, 
They profess their design to overturn from the ground the government of our State as now it stands.  is that growing Tenet of all the Sects among us, wherein divers Anabaptists are with the first; a declared averseness from all obedience to the present Magistrates and Laws, and frequent motions to have the very fundamentals of the State government new moulded to their own fancies: they do no more dissemble their detestation of Monarchy; the King and all of his blood must be destroyed, King Charles for his misgovernment must lose his life; this execution does not satisfy Justice (YYY): But for no time to come, either the name, or the King of royalty must be more heard of in England (ZZZ).  

Kings & Lords are no more tolerable.  When thus far we have gratified the new moulders of our State, will they then be content to be under the government of a Parliament without a King? they assure us this is far from their purpose.  
The Parliament as it stands is as rotten a body as the King an head: at the first bout they pull down one of the two Houses, and smother all the Lords: the Peers are a pestiferous excrement of Kings, and with them they must go packing (AAAA). The ground of all their dignity is wickedness (BBBB); Their personal carriage has been corrupt (CCCC); The best of them are false Traitors (DDDD).  

Neither is the House of Commons any longer to be endured.  When that Paganish invention (EEEE) of King and Lords is abolished, can we have assurance to get the House of Commons for our Governors? if so, our case were somewhat safe and comfortable; but the new framers of our State tell us, that the House of Commons when they are deprived of the society of their very ancient companions, their old fellow Governors the King and Lords, and themselves alone are become the whole and full Parliament of England, they must not then expect to be rulers: for they also have exceedingly abused their trust, they have many ways abused the people. Upon divers of their most eminent Members they cry out as Traitors (FFFF), upon the most as covetous selfseeking men (GGGG), upon all the Lawyers as pestiferous Members, no less than the Bishops were in the House of Lords (GGGG 2); upon many other of the Members as a faction adhering to the Lords in all their wicked designs (GGGG 3); upon the whole House as the authors of greater evil to the people than either King, or Lords, or Bishops, or any former oppressors did ever bring upon England (HHHH).  
They insist especially upon one of their ordinary Acts of insupportable Tyranny: they have for many ages bound taxes by Law upon the back of the freeborn people of England, this is no longer to be endured (IIII): what the people thinks meet voluntarily to offer, it may be received; but to lay a necessity upon any, to give for any use, private or public, any more of his goods, than himself the just owner is willing, is an oppression too long connived at (KKKK). Of this great grievance the House of Commons has been the great instrument, wherefore they also must be taught to know their place, and to remember their condition, that they hereafter may be content to be humble servants to their Sovereign Lords and Masters the freeborn people of England (LLLL), to them they must be accountable, and by them punishable, toties quoties these their new Masters find them delinquents (MMMM).  
Our Masters are not here speaking what in some extraordinary cases, 
The poorest beggar in the Land has a share of the Sovereignty above the King and Parliament.  an intolerably oppressed people by the Laws of an unavoidable necessity are forced to do before they perish; but of that which they affirm aught to be the ordinary perpetual just and necessary case of England: Kings and Lords must for ever be abolished, a Parliament of Commons must for ever sit at the feet of their supreme and absolute Lords, the multitude of the people; this present House of Commons must be dissolved (NNNN), and another presently put in its place which may sit no longer than one year (OOOO). A Triennial Parliament is worth nothing (PPPP); A perpetual Parliament, a Parliament of longer continuance than one year is unsupportable (QQQQ). As in the Church, all and every one of the Officers are to be under the jurisdiction and censure of the whole and every one of the members of a Congregation, so the whole House of Commons, and every Member thereof, are punishable in their life, limbs, and estate, by the whole people, and every freeborn man in England (RRRR), even the poorest beggar; for as I take it, there is not, nor has not for many ages any person been born a slave in any part of Christendom.  
I will not here interrogate where or how these Sovereign Lords, the people, can meet to hear an account, 
All former Laws and Acts of Parliament must be abolished.  and to give out judgement upon their faulty servants, the new Parliament of Commons; only I would be resolved, by what Law this very grand Jury of the whole people are like to proceed; Shall the King and Lords, and the ancient way of Parliaments take away with themselves all former Laws which have been their creatures? we thought it might have been loss enough to have destroyed with the King and Lords such Laws as did concern their two abolished States in particular; but we are taught a more deep lesson, all the Laws which these six hundred years have produced, must be cast into the bottom of the Sea for ever: for since the Norman Conquest, the great work of all Parliaments hath been how to contrive evil Laws for the oppression of the people (SSSS). Now I doubt if there be any authentic registers of English Laws before the Conquest this day extant, or if any such be, whether it shall be found expedient to keep them on foot when all the other are cassed and annulled.  

The will of the multitude must stand for the Sovereign Law hereafter.  It seems our new Sovereigns, the people, the sole creators of all Kings and Parliaments, when once they are established in their Supremacy, will be loath to have their hands bound by the fetters of any humane Laws; much less of those old forgotten wormeaten Statutes, which the Danish, Saxon, or British Tyrants in the time of their domination did obtrude: as in Religion there must be no Law, but what every man in his conscience thinks to be the sense of the word of God, that is the supreme rule to him, so it must be in the State (TTTT).  
We know who has printed the unlawfulness to make any Laws for the State, Scripture being alike well furnished in Laws for the State as for the Church (VWV). But I conceive it will be a great deal more easy for a few persons in the general Court of New England to agree in their applications of the word of God to every civil emergent, then for that many headed Sovereign, the whole people of old England: the one may much more safely be troubled to rule according to their gift of Government without any written, institute, and humane Law (XXXX), than the other: for I believe if the whole freeborn people of England were set on the Bench to judge of all causes according as every one did conceive, without any written Law, all bypast constitutions being canceled, the government of our State would quickly become more arbitrary and confused then long could be endured; and those inconveniences which they profess to be the only cause, why as yet they do not totally abolish both the name and thing of a very House of Commons (YYYY), by a little experience should be found to be more and greater than now are imaginable.  
But that we may proceed, I do propone one only scruple more about the point in hand: By what means so great changes in Church and State are like to be compassed, for not only King Charles and all our living Lords, but also Royalty and Lordship itself must be cast down: The present House of Commons for their manifold misdemeanours must be dissolved, and so the whole fabric of our old corrupted State totally abolished, and a frame wholly new put in its place, wherein no footstep either of Monarchy or of Aristocracy may appear (ZZZZ), but the Sovereignty must rest in each individual of the people as they speak (AAAAA): the most poor, base, weak, foolish creatures, possessing a like share of the Supremacy, both civil and Ecclesiastic, the Kinghood and the Priesthood, as they call it (BBBBB); with the most noble, wise, able, wealthy of the land (CCCCC): having it at their option to execute the Sovereign power by themselves, or when they find it for their ease to nominate so many Deputies (DDDDD), every November (EEEEE) to be a Parliament of Commons, to cognosce upon extraordinary incidents as their Sovereign the people shall prescribe them rules; though in ordinary cases they declare their purpose to set up twelve men with a Precedent in every Hundred, who upon their oath of fidelity shall be entrusted to determine absolutely all causes belonging to that Hundred, without appeal to any Judge except the Aniversary meeting of the whole people's deputies (FFFFF).  
This new Ochlocratorick republic where every individual participates of the Sovereignty, 
The three fundamental Laws of our new Utopian Republic.  not as in Democracies where the better sort only of the people have voice in Government; whether they will be pleased to make to themselves a body of new Laws, they have not, so far as I observe, as yet declared; only they seem to set up three fundamental rules; First, that in matter of Religion every man must be absolutely at his own disposition, to believe, speak, writ, do, what ever he thinks sit (GGGGG). Secondly, that men in public place, either of Church or State, must serve freely if they have any means of their own, or otherwise if they be poor, their greatest gauges in the most eminent places shall not exceed the sum of 50 or at most 60 pounds a year (HHHHH). Thirdly, that all men ●n all places shall be accountable and punishable in their life and estate, by their Sovereign Lords the individuals of the people, without all control, or appeal (JIIII).  

According to reason and experience the present distemper of the Sectaries is posting on fast to a Dictatorship & absolute Tyranny in the hand of one.  Since all these things must be, as our new Statists give the world assurance of their resolution to have them; is it not like that before so great changes can be brought, about much resistance will be made? a strange confusion and bloodshed, multitudes of difficulties cannot but fall in the way: shall it not therefore be absolutely necessary, that some men of known valour and courage, whose wisdom, faithfulness, and success, long experience makes unquestionable; be set up to command in name of the people for some time, till these high and mighty designs may be gotten accomplished, and the people once be set down in peace upon the high places, whence the King, Lords and Commons wont to pronounce these unjust Laws which now with their authors must be laid aside?  
In such cases of extraordinary difficulty, the wise people of Rome did oftentimes name a Dictator, in whose hand for a certain time they placed all their power: the Senate, the Armies, the Magistrates both of the City & Provinces, the whole Commonwealth was absolutely at his disposition: only for his own assistance in the discharge of so incomparable a trust, he did name for a helper and a second, almost an equal, a Master of Horse.  
If we should come to this excellent expedient it were not hard for the people of the Sectarian party to fall without much deliberation, upon a Dictator; to whose valour and untainted fidelity they might without fear or the least suspicion commit the common safety: and if merit may be regarded, if boldness and diligence in pulling down old Tyrants, whether Kings or Lords or Commons, for the advancement of the people to their due place may be valued, a Lieutenant, a Master of Horse without difficulty might presently be found.  
This much of their mind already they have declared, that all good people of their own accord without any authority may arise in Arms as one man, and when they are up, they may choose for their Governor whom they please (LLLLL), and mould the State in what fashion they conceive to be most for their own good (MMMMM), and thereafter put the Militia during their pleasure in the hands of these to whom they dare trust the common safety, providing they be known to be firm for absolute liberty of conscience (NNNNN): And among these he who runs may read in their Books one glorious name, in whose bosom the Dictatorian patent could not but fall: only here is the hazard; when Caesar was once possessed of the Dictator's place, he had the skill and the will also to keep in his own hand that highest command for ever. And although the perpetual Dictatorship was a little interrupted by his violent death in the midst of the Senate, yet never did the command return any more to the people, but in place of their expected liberty their government was changed into a most Tyrannic Empire.  
As in nature, so in State there is a constant vicissitude, the corruption of one is the generation of another, and that which ariseth doth post to its fall and corruption, that a new plant may come in its stead. The rash and heady overturners of States pull down the possessors that themselves may sit in their rooms, but they are not well hot in their new places, till the judgement of God and the unavoidable circulation which is and ever has been in all sublunary affairs, casts them likewise out that their seats may be void to their pressing successors.  
I confess at my first sight of this Anabaptistick root, 
The State in danger by the Sectaries principles.  the people's supremacy, at its first appearance above ground, I was more afraid for it then for any other error of the time: for I apprehended, if it did grow, it might overturn the whole State from the very foundation, and bring upon all the Land such a confusion as was unexpressible. This apprehension as yet seems to me not altogether groundless, for if this principle be driven on but a little further, if the unwise and unjust multitude be flattered into a Supremacy of power, and persuaded of a necessity, were it but of a conveniency, or of a mere lawfulness to put down Kings, Lords, and Commons, and to set up what ever other Government they think meetest for their own safety and welfare, I am in the opinion that some very mean born Gentlemen (if they have but the skill and constancy for some little time to play the Cards right that now are in their hands) are in as fair a possibility to attain the Dictatorship of England, as Julius Caesar was to attain that of Rome some few years before the civil War. But though they should attain all and much more than for the time themselves do intent or dare as yet desire, 
The greatest purchase which the overturners of States usually make, is a late repentance.  their reward may prove unworthy their labour. It had been much better for Caesar and his Army that they had permitted the Senate to govern according to the former Laws: the change indeed which he made in the State did advance him for a time to the highest degree of command, and his friends to the most of their private desires: yet ere long it brought upon him an untimous and cruel death, and upon all the Romans a perpetual slavery. When the whole account is cast up, the changers of State use not to be so great gainers; but had they fore-seen the end and taken it into their reckoning, they could easily have been content never to have begun their enterprise.  

The Testimonies of the third Chapter.  
(A) Fratlies' Dipper Dipped in the Epistle to Downame; these above all others have bestirred themselves, since the waters were troubled, and they boast in secret of their great draughts of fish, the Papists of 20000 proselytes, the Anabaptists of 47 Churches.  
(B) M. Marshals Defence p. 76. The Confession is such a one as I believe thousands of our new Anabaptists will be far from owning, at any man may be able to say without a spirit of divination, knowing that their received and usual doctrines do much more agree with the Anabaptists in Germany, then with this handful who made this Confession here in London.  
(C) M. Black against Tombs Apology p. 14. I doubt lest that the community of these of that opinion in London will not be concluded by the subscription of these 15 persons; many witnesses will affirm, that such Doctrines are frequently broached in their congregations, which stand in full contradiction to several articles in that confession which you mention.  
(D) Barrows Discovery p. 26. What communion is to be held with the Church of England? can the name of a Church without blasphemy unto Christ be given unto them in these sins? I have often wondered how any man of sound judgement could give them the name of a Church. Ibid. in the Preface. Let them save their soul out of this accursed false Church.  
(E) robinson's Apology p. 78. Convenit nobis quatenus reformatis Ecclesiia Belgicis, & aliis cum Ecclesia Anglicana in Articulis fidei hujus Ecclesiae nomine scriptis. Vide Dissuasive, first Part, p. 20, 21.  
(F) Vide Dissuasive first Part. p. 103, 104.  
(G) William Kiffins Answer in Ricrafts Looking glass for the Anabaptists p. 9 So long as you deny to follow the rule of Christ for the separation of the wicked from the godly, and separating the precious from the vile, we are bound in obedience to Jesus Christ to leave you whilst you remain obstinate to him; England hath at this time in her as hateful birds as any Nation whatsoever: when these things do so appear, is it not high time to hearken to the voice of the Apostle Acts 2.40. to save yourself from such a generation, and to come out from them, Rev. 18.4?  
(H) Declaration concerning the public dispute by Benjamin Cocks, etc. p. 13. The baptism of Infants does deny Christ to be come in the flesh. Cornwall's Vindication of the Royal Commission, p. 13. I am assured if I whose eyes God hath opened to discern this Popish corruption, if I should hold my peace, and so justly perish with the Antichristian Synagogue that denieth Jesus is the Christ.  
(I) Turner's heavenly Conference, p. 41. Question. What if any deny children of believers in a Church estate, baptism of water? Answer; They make void the promise of God (made to children of believers) by that their Tradition. Q. May such as deny children baptism be permitted members of a true Church? A. No, they ought to be cut off from all Christ's congregations.  
(K) Apologetical Narration, p. 9 Excommunication should be put in execution for no other kind of sins than may evidently be presumed to be perpetrated against the parties known light; as whether it be a sin in manners and conversation, such as is committed against the light of nature, or the common received practices of Christianity professed in all the Churches of Christ; or if in opinions, than such, as are likewise contrary to the received principles of Christianity, and the power of godliness professed by the party himself, and universally acknowledged in all the rest of the Churches; and no other sins to be the subject of that dreadful sentence.  
(L) Gangrena part 2. p. 13. For the present the best Independent Churches are mixed assemblies consisting of persons, whereof some are Anabaptists, some Antinomians, some Libertines, others hold Arminian and Socinian Tenets. M. Symonds Independent Church at Rotterdam is overgrown with Anabaptism, and he hath written into England that he is so postered with Anabaptists, that he know not what to do.  
(M) Tombs Apology p. 66. I confess they that hold that members are added to the Church by Baptism and not otherwise, and hold a nullity of paedobaptism, must needs say the Churches that have no other than infant Baptism are no true Churches, nor their members Church members. Cornwall's Vindication p. 15. They who enter not into their Church fellowship by teaching the Gospel and dipping as Jesus and his Disciples entered, are thiefs and robbers.  
(N) The confession of faith, Artic. 29. All believers are a holy and sanctified people, the believer is in truth and really separate both in soul and body from all sin and dead works, whereby he also presseth after a heavenly and Evangelicall perfection in obedience to all the commands. Storming of Antichrist pag. 3. There hath been a mistake in the matter of the Church for many hundred years, men taking mixed multitudes for the matter thereof, when the Scripture makes Saints in profession the matter thereof. Also p. 8. Believe it, we are beholden for the recovery of this truth to our Brethren (nicknamed Independents) which is as precious a truth about Church order as ever was recovered from the spoils of Antichrist, for if the matter of Churches be wrong, let the wisest and holiest do what they can, they shall never bring things into a comfortable order.  
(O) Gangrena second Part p. 126. Being urged in point of prayer for forgiveness of sins, with the Lords Prayer, the Lieutenant said that the Lords prayer when Christ gave it to his Disciples was spiritual unto them, but is not so to us. The same Lieutenant being urged with David's practice of bewailing sin, and craving pardon, answered, David was under a double Covenant, of the Law, and of grace, we only under that of grace: and though a believer should commit as great sins as David, murder, and adultery, there was no need for him to repent, and that sin was no sin to him, but a failing. Also p. 120. One of the followers of M. Sympson the Antinomian said it in the hearing and presence of divers (M. Sympson being then also present) that if a child of God should commit murder he ought not to repent of it, and M. Sympson never reproved him for it, though by one present in the company he was spoken unto to do it.  
(P) Benjamin bourn's description and confutation p. 53. The seventh error is divided into two branches, the first handled in this chapter by way of question, whether perfection in the highest degree both of grace and glory be attainable in this life, yea or no.  
(Q) Saltmarsh Smoke, p. 15, 16, 17, 18. These places commonly taken for the commission for Christ's Baptism, as Matth. 28.18. have no such thing in them, baptising in Mat. 28. cannot properly be understood of baptising by water, but fare more probably of the Spirits Baptism, or Baptism of the holy Ghost. Christ's institution of water as his own Baptism in his own person cannot be made appear out of all the New Testament; none ought to give Baptism now, because there is none can give the gift of the holy Ghost with it: Baptism by water and by the holy Ghost, being joined together both in institution, doctrine and practice, are not to be separated nor given in such a time wherein that of the holy Ghost is not given, for what God hath joined together let no man put asunder; That the fullness of time is not yet come for ordinances, for as there were several seasons for the givings out of truths before, so now.  
(R) Saltmarsh Free grace, p. 140. A believers glorious freedom; the Spirit of Christ sets a believer as free from hell, the Law and bondage here on earth, as if he were in heaven, nor wants he any thing to make him so, but to make him believe that he is so.  
(S) The Confession. Vide supra N.  
(T) Confession, second Edition Artic. 29. The believer presseth after a heavenly and Evangelicall obedience.  
(V) Kiffins Answer to Ricraft, p. 18. If your eyes were opened to peruse your own ways, you would than see that we could better free ourselves from the guilt of schism from these reformed Churches, than you yourselves from the notorious guilt of schisming from Rome.  
(X) Tombs Apology. Vide supra M.  
(Y) Spilsberry in his Preface to the Saints interest. I intended not the title of adversaries to all that do not fully close with us in judgement, but to those that so oppose us as that they deny us to preach any Gospel, to hold forth any true faith, or to administer any true Baptism, who have openly called us the gates of hell, their open enemy, etc.  
(Z) Vide supra Y.  
(AA) The Confession Artic. 47. And although the particular congregations be distinct and several bodies, every one as a compact and knit City in itself, yet are they all to walk by one and the same rule, and by all means convenient to have the counsel and help one of another.  
(BB) Declaration concerning the public dispute, p. 12. We dare affirm that the Presbyters have nothing else whereby to persuade the people to subject their consciences unto their Synodical and Classical authority, etc.  
(CC) Confession Artic. 42, 43. Christ has also given power to his (whole) Church to receive in and cast out by way of excommunication any member, and this power is given to every particular Congregation, and not one particular person, either member or officer, but the (whole,) and every particular member of each Church, how excellent great or learned soever, aught to be subject to this censure. Also Saltmarsh Smoke in the Temple, p. 14. The Anabaptists hold that the Church though but of two or three, yet may enjoy the word and ordinances by way of an administrator or one deputed to administer though no Pastor: that these commonly called Church Officers, as Pastors, etc. are such as the Church or body may be without.  
(DD) Confession Artic. 45. Such to whom God hath given gifts being tried in the Church, may and aught by the appointment of the Congregation to Prophecy according to the proportion of faith, and so teach publicly the word of God for the edification, exhortation and comfort of the Church.  
(EE) Kiffins answer to Ricraft. Among the causes of their separation he sets down this as one, The quenching of the Spirit, and despising prophecy, that no man may speak in our public exercises but one.  
(FF) Confession Artic. 41. The persons designed by Christ to dispense this ordinance, the Scriptures hold forth to be a Preaching Disciple, it being no where tied to a particular Church officer or person extraordinarily sent, the commission enjoining the administration being given to them under no other consideration but as Disciples. Also the Treatise of Baptism, p. 407. It cannot reasonably be objected, that he that baptizeth should necessarily be himself a baptised person, though ordinarily it will be so, yet it is not necessary to the Ordinance no more than it is simply necessary to a Church State that the members be baptised: for not the personal baptism of him that administers, but the due commission he hath for baptising, is alone considerable to make him a true Minister of Baptism.  
(GG) Gangrene second Part p. 3. Oats hath dipped many in Bocking River, and when that is done he hath a feast in the night, and at the end thereof, the Lords Supper. Also Gangrena the first part, p. 44. The 12. of November last there met the matter of 80 Anabaptists in a great house, and had a Lovefeast, their Supper was dressed for them by a Cook; when Supper was ended, before the cloth was taken away, they administered the Lords Supper.  
(HH) Tombs Apology p. 54. Nor do I think the thing either such a new opinion or practice, for besides that it may be doubted whether all the Apostles were baptised, as suppose Matthew, (which is as probable for the negative as the affirmative) yet were they all admitted to the Lords Supper by Christ himself. When Constantine the great and others did defer their Baptism so long, it is not likely they never received the Lords Supper afore their Baptism.  
(TWO) Storming of Antichrist p. 6. Suppose the power of all ordinances and the keys in a time of universal defection should resolve itself radically in the Church, yet there being no Church right for the matter which is part of the essence, this power could not resolve itself into a Church, and therefore if it be any where on earth, as doubtless it is, it must be in believers, who joining themselves together in Assemblies may stir up and take again that power which was committed to the Churches, and after cheated away by Antichrist. The Treatise of Baptism p. 389. The power of the keys originarily and primarily is given to the Church, where the power of admitting, receiving, and casting out is, there is the power of administering and communicating all ordinances to the edification of the same body, and they which have power of administering the Kingly office of Christ, consisting in casting out and receiving in, have also power of administering his Prophetical office, of which the Sacraments are a part, and therefore to the Christian Churches as to the Jews of old pertaineth the public dispensations and services of God, Rom. 9  
(KK) Confession Article 41. The dispensation of Baptism is not where tied to a particular officer, the commission to administer it being given to them under no other consideration but considered as Disciples. Treatise of Baptism p. 391. A man becomes a Prophet by virtue of a gift, but no gift renders a Baptizer but a call, as being a thing of public commission: teaching out of a gift hath its foundation in nature, which ariseth from a personal gift and grace of the spirit, but Baptism, Censures, Ordination, and the like, depend not upon a special gift, but are acts of power conferred authoritatively upon a special person.  
(LL) Gangrene first Part, p. 32. Mistress Attaway gave an answer to the men present, who brought an argument for Infant's Baptism.  
(MM) Confession second Edition in the preface to the Reader. Some are offended at us for meeting in houses to preach: So we are blamed because we frequent not their Temples. Kiffens Answer to Ricraft p. 10. You are enraged against these who worship any where save in your high places.  
(NN) Ibid. You continue tithes and offerings of people, as if Christ were not yet come in the flesh.  
(OO) John the Baptist p. 1. The claiming tithes, or any thing in stead thereof, appears to be contrary to the Gospel; through the whole Gospel there is not one word to countenance a forcing of the people to contribute unto the poor, or unto the Minister any thing, but what they please themselves.  
(PP) The vanity of childish Baptism second Part, p. 27. There is no more hope to see that Tribe stoop so low as to bear witness to this truth, then there is to see them allow the doctrine and practice of blessed Saint Paul working with his own hands, Acts 20.34. to be now of use and imitation in our times. John the Baptist pag. 7. It were fare more Apostolic and Christianlike for Ministers to work with their own hands then to force or require a subsistence in such a manner.  
(PP 2) The power and office of the Ministry by which it is there administered is received from the Bishops who received their power from the Antichrist. The vanity of childish Baptism p. 12. Ib. p. 15. The unlawfulness of the calling of the Ministry of the Church of England is acknowledged by many of themselves, who have therefore forsaken and cast off their Ministry they received of the Bishops and departed the Land, and became as Laymen until they were authorized anew by the election and appointment of such a Congregation as they conceived to be a true Church. Ibid. p. 31. The worth or honesty of a man in a false office cannot make the office any truer or lawfuller than it is in itself; the better the man the worse the Bishop: the very same is the case of the Ministry and Priesthood here.  
(QQ) Vide supra GG.  
(RR) Gangrene first Part p. 6. I had it from eye and ear-witnesses who were present at Kiffen and Patience Visitation of one of their Members whose name is Palmer living in Smithfield, who laid hands upon her and anointed her with oil; the woman recovering came unto their Coventicle house, and there before many people said that Brother Kiffen and Patience anointing her she suddenly recovered.  
(SS) Vide supra O.  
(TT) Gangrene first Part p. 27. That all singing of Psalms, as david's or any other holy songs of Scripture, is unlawful and not to be joined with: that the singing which Christians should use, is that of hymns and spiritual songs, framed by themselves, composed by their own gifts, and that upon special occasions, as deliverances, etc. sung in the Congregation by one of the assembly, all the rest being silent.  
(W) Gangrene first Part, p. 23. This Den preacheth much against tithes, he hath put down all singing of Psalms in his Church.  
(XX) The compassionate Samaritane p. 31, 33. And hereby is maintained the necessity and excellency of Learning and the Languages, and so of Universities, and a supposal that the Arts likewise are necessary to a Divine. As Diana was, so is learning the craftsmen's living and the people's Goddess, the people may if they please dote upon that which hath been their destruction, they ought to account better of them that having no by-ends or respects have studied the Scriptures for their own and others information, and do impart the same to the people out of a desire of their good, for nothing, as the Anabaptists do to their Congregations. See also Bloody Tenet p. 173.  
(YY) Vide Dissuasive p. 48. Brown's life and manners of all true Christians p. 8. Know ye not that they which have their full and sufficient authority and calling, are not to care for a further authority? Hath not every lawful Pastor his full authority? Ibid. p. 8. The Lord did not only show them the Tabernacle, but bade them make it: but these men will not make it at all, because they will tarry for the Magistrate. Ibid. pag. 10. They could not force Religion, as you would have the Magistrate to do: and it was forbidden to the Apostles to preach to the unworthy, or to force a planting or government in the Church: the Lords kingdom is not by force, neither durst Moses, or any of the Kings of Judah force the people by Law or by power, to receive the Church government; but after they received it, if then they fell away and sought not the Lord, they might put them to death. They do cry Discipline, discipline, that is, for a civil forcing to imprison the people, or otherwise by violence to handle and beat them, if they would not obey them. Ibid. p. 11. The Lord's people is of the willing sort, they shall come unto Zion, and inquire the way unto Jerusalem, not by force, nor compulsion, but with their faces thitherward. And p. 12. Because the Church is in a Commonwealth, it is of the Magistrates charge, that is, concerning the outward provision, and outward justice they are to look, but to compel Religion, to plant Churches by power, and to force a submission to Ecclesiastical government by Laws and penalties, belongeth not to them neither yet to the Church.  
(ZZ) Dissuasive p. 49. EEEEE. FFFFF. Also the model of Church and civil power composed by M. Cotton in the bloody Tenet p. 156. The Magistrate hath power to forbid all idolatrous and corrupt assemblies, who offer to put themselves under their patronage, and shall attempt to join themselves into a Church estate, and if they shall not hearken, to force them therefrom by the power of the sword. Ib. 101. Tolerating many Religions in a State, in several Churches, beside the provoking of God, may in time not only corrupt, leaven, divide, and so destroy the peace of the Churches, but also dissolve the Continuity of the State, especially ours whose walls are made of the stones of the Churches. He hath also power to compel all men within his grant to hear the Word.  
(ZZ 2) Tombs Apology p. 13. Being acquainted with a Law made in New England, and proceed against those that denied baptising of Infants, I yielded to the sending of my examen thither, and therewith I sent this short Epistle; Reverend Brethren, understanding that there is some disquiet in your Churches about paedobaptism, etc.  
(AAA) Apologetic narration p. 19 To the Magistrate's power we give as much, and as we think more, than the principles of the Presbyterial government will suffer them to yield.  
(BBB) Burrows Irenicon at length.  
(CCC) Apologetical narration p. 9 We judge that excommunication should be put in execution for no other kind of sins than may evidently be presumed to be perpetrated against the parties known light, as whether it be a sin in manners and conversation, such as is committed against the light of nature, or the common received practices of Christianity professed in all the Churches of Christ; or if an opinions, than such as are likewise contrary to the received principles of Christianity and the power of godliness professed by the party himself, and universally acknowledged in all the rest of the Churches, and no other sins to be the subject of that most dreadful sentence.  
(DDD) John goodwin's Theomachia p. 37. Concerning other civil means for the suppression and restraint of these spiritual evils, errors, heresies, etc. as imprisonment, banishment, interdictions, finings, etc. both reason and experience concur in this demonstration, that such fetters as these put upon the feet of errors and heresies to secure and keep them under, still have proved wings whereby they raise themselves the higher in the thoughts and minds of men, and gain an opportunity of farther propagation.  
Ibid. To hold that the persons so elected (the Members of the House of Commons chosen by men unworthy, and strangers to the power of godliness) have a power by virtue of such nomination or election to enact Laws and Statutes in matters of Religion, and to order under mulcts and penalties, how men shall worship and serve God, as it is a means to awaken the eye of jealousy upon them, and so is seven times more destructive unto the undermining not only of their power, but of their honour, peace, and safety also, than any thing that is found in the way so ill entreated, so is it the settling upon the electors of such persons, I mean upon the promiscuous multitude of the Land, a greater power than ever Jesus Christ himself had, at least then ever he exercised.  
(EEE) Anabaptists Confession, Edition second, Article 48. in the margin. Concerning the worship of God there is but one Lawgiver Jesus Christ, who hath given Laws and rules sufficient in his word for his worship, and for any to make more, were to charge Christ for want of wisdom, or faithfulness, or both, in not making Laws enough, or not good enough for his house. Surely it is our wisdom, duty and privilege to observe Christ's Laws only.  
(FFF) Ibid. It is our duty to do, and we believe it is our express duty, especially in matters of Religion, to be fully persuaded in our minds of the lawfulness of what we do, for whatsoever is not of faith is sin; and as we cannot do any thing contrary to our understandings and consciences, so neither can we forbear the doing of that, which our understandings and consciences bind us to do.  
(GGG) Ibid. It is the Magistrates duty to tender the liberty of men's consciences, which is the tenderest thing unto all conscientious men, and most dear unto them, and without which all other liberties will not be worth the naming, much less enjoying, and to protect all under them from all wrong, injury, oppression, and molestation.  
(HHH) Blackwoods Storming of Antichrist p. 23. Evil works committed against the light of nature and reason, as the setting up of Mahomet or any other God beside the Creator of heaven and earth: Atheism, when any man shall boldly affirm there is no God: Polytheism, when men affirm many Gods; blasphemy, murder, these and such like, the Magistrate whether Heathen or Christian, is to be a terror unto. 2. These evil works which are against the light of Nations, there is no Nation in the world but in it the Magistrate will punish those that speak against the God that they profess, and against that which they think is Scripture; so if any rail against Christ, or deny the Scriptures to be his Word or no rule for us, and so unsettle our faith, this as I take it, may be punished by the Magistrate.  
(III) William's Bloody Tenet of persecution for the cause of Conscience in the Preface to the Parliament p. 2. It is the will and command of God, that since the coming of his Son the Lord Jesus, a permission of the most Paganish, Jewish, Turkish, or Antichristian consciences and worships be granted to all men in all Nations and Countries.  
(KKK) Ibid. p. 19 I acknowledge that to molest any person, Jew or Gentile, for either professing Doctrine, or practising worship, merely religious or spiritual, it is to persecute him, and such a person (what ever his doctrine or practice be, true or false) suffereth persecution for conscience. The compassionate Samaritane p. 16. The Anabaptists or Brownists or whatever Sect there is or may be.  
(LLL) Liberty of Conscience p. 22. Such fines, imprisonments, or lesser punishments whatsoever, are justly to be accounted force, and that in the highest nature. Ibid. p. 17. How incongruous and dangerous a way of proceeding it is, to join profit or preferment, hopes or fears, threats or force, to work upon the conscience. Ibid. p. 23. In such Countries where the Inquisition ruleth, or people are forced to go to Church upon penalties how small soever. Compassionate Samaritane p. 5. Little can be done in their behalf, unless liberty of conscience be allowed for every man, or sort of men to worship God in that way, and perform Christ's ordinances in that manner as shall appear to them most agreeable to God's word, and no man punished or discountenanced by authority for his opinion, unless it be dangerous to the State.  
(MMM) Toleration justified p. 8, 9 All Sectaries, whether Presbyters, Independents, Brownists, Antinomians, Anabaptists, etc. have a like title and right to freedom or a toleration, the title thereof being not of any particular opinion, but the equity of every man's being free in the State he lives in, and is obedient to matters of opinion being not properly to be taken into cognisance any further, than they break out into some disturbance or disquiet to the State. But you will say, that by such a toleration blasphemy will be broached, and such strange and horrid opinions, as would make the ears of every godly man to tingle; what must this also be tolerated? I answer, it cannot be just to set bounds or limitations to toleration, any further than the safety of the people requires, the more horrid and blasphemous the opinion is, the easier it will be suppressed by reason and argument.  
(NNN) Liberty of Conscience p. 16. And what command find we in the word of God which warrants us to imprison, fine, banish, or put to death any one, especially amongst Christians for difference of opinion in Religion? many I know are so indulgent as to be contented that every man might enjoy his own conscience quietly, but would not suffer them to have the free exercise of it, to discourse or publish their opinions unto others, but hereof I find no ground in Scripture, Saint Paul says 1 Cor. 9.16. A command is laid upon me, and woe is me if I preach not the Gospel; and our Saviour said unto S. Peter, Acts 22.32. When thou art converted strengthen thy brethren; so that the same God which commands me to try the spirits, requires of me also that when I have found the truth I should not withhold it, like a candle under a Bushel. Yea, but some will say, God requires you to teach the truth, but you teach heresy in stead thereof, and therefore you ought to be persecuted; My answer is, that I apprehend it to be the truth, and do but discharge my conscience, though it be erroneous, desiring to see the warrant for persecuting such as teach or publish erroneous Doctrines, which they in their own opinion thought had been sound.  
(OOO) Bloody Tenet p. 56, 57 Of these that fall into this dreadful ditch, both Leader and followers, how deplorable in more especial manner is the Leaders case, upon whose neck the followers tumble, the ruin not only of his own soul being horrible, but also the ruin of the followers souls eternally galling and tormenting? Soulkilling is the chiefest murder; it is a truth, the mischief of a blind Pharisees blind guidance, is greater than if he acted Treasons, murders, etc. and the loss of one soul by his seduction, is a greater mischief then if he blew up Parliaments, and cut the throats of Kings and Emperors: so precious is that invaluable jewel of a soul above all the present lives and bodies of all the men in the world.  
(PPP) Vide supra III. KKK. LLL. Also Bloody Tenet p. 54. Civil Magistrates were never appointed by God, defenders of the faith of Jesus.  
(PPP 2) Innocency and truth justified p. 46. I told him I could not take the Covenant. England's Birthright p. 12. The Covenant was first ordained to beget unity between the Nations, but as sad experience teacheth in its effects, it produceth nothing less amongst us, setting us at as bitter a War and contestation amongst ourselves almost as we have with our professed Enemies, who before this unhappy makebate came amongst us, were knit together in love. Ibid. p. 29, 30. O that the Parliament would give leave to some of their honest fellow-Commoners to remonstrate the inconveniency and mischievousness of this Covenant, and I am confident it would easily and clearly be made appear to themselves so vile, that they would never enforce it any more, but rather recall it. The last Warning p. 5, 6. Such as only personate Religion to bring their ends about, whose Religion indeed is prudentially and zealously to dissemble, these are they that frame oaths and Covenants for you in such ambiguous expressions like Delphian Oracles, you will find that all their zeal and Covenanting with the high God, is for no other end then to bring this easily deluded Nation under bondage to Presbyterial Lords and Taskmasters. The interest of England p. 16. Quaere 6. Whether the solemn League and Covenant may not prove the greatest mischief and snare unto the Kingdom in case its interpretation be wrested from the Parliament to the Presbyters new proselyte and his confederates, that ever yet was invented since the Wars. See also Dells scruples against the Covenant through the whole.  
(PPP 3) Remonstrance of many thousands p. 8, 10, 13, 14, 18. Also the interest of England p. 13.  
(PPP 4) I spare to name the worshipful and reverend instruments of this high contumely most unworthy of them.  
(PPP 5) Conscience cautioned p. 5. If the Scots stay and keep our Towns and Garrisons after voted out, is it not Invasion? Is it not the same to enter in hostility, or in confluent numbers after voted out, if they deliver not up the King when demanded without capitulation? for they are our Army, our servants, and is not the king our States, Prisoner? Ibid. p. 12. All this is but to King the Scots under the colour of the King's name to make them Kings of England, and the English their slaves. Queries. Who is it that holds out, & c? p. 1. Also black cloud in the North, through it all.  
(PPP 6) Gangrene third Part.  
(QQQ) The modest Queries concerning a printed paper p. 6. Abstruse and disputable points of Religion, as that of freewill, of the Trinity, of the Hypostatical union, concerning the death of Christ, concerning the state of the soul after death, etc.  
(RRR) Ibid. p. 1. Whether it be agreeable to the mind of Christ for men to inflict the heavy censure of death upon their Brethren for holding forth such Doctrines or opinions in Religion, suppose contrary to admonition, which for aught the said inflicters know, except they make themselves infallible, may be the sacred truths of God.  
(SSS) Vide supra in the Histories of Becold and Muncer.  
(TTT) M. Marshals Defence p. 75. It is most apparent that their Books even to this day do constantly defend, that though Magistracy be an Ordinance of God, as to them who are not under the dominion and kingdom of Christ, yet Christ hath put an end to it among his own people, taken away all Magistracy from among them, that no Christian can be a Magistrate with a good conscience, and that if Christians do live under any such, they are to bear them but as other plagues and judgements are to be born.  
(TTT 2) Dissuasive first Part p. 152. MMMMMM 3.  
(VW) Ibid. p. 72. W.  
(XXX) M. Williams informed me, that Mistress Hutchison in the first place she settled with her company after her banishment, did persuade her husband to lay down the office of the Magistrate, as that which was unlawful for Christians to bear.  
(YYY) The just man's justification p. 10. That you would think upon the grand murderer of England: for by this impartial Law of God there is no exemption of Kings, Princes, Dukes, Earls, Barons, Judges, or Gentlemen, more than of Fishermen, Cobblers, Tinkers and Chimney-sweepers, upon his shoulders all the innocent blood that hath in such abundance been shed in this Kingdom doth lie. Numb. 35.31. God saith plainly that there shall no satisfaction be taken for the life of a murderer, but he shall surely be put to death, because Saul (though a King) slew some Gibeonites contrary to the Covenant made with them, God sent a famine upon all Israel for three years, for that very innocent bloodshed by the King. And there was no expiation or satisfaction to be made therefore but by the blood of him that had shed it; and therefore because he himself was dead, and his blood could not be had, seven of his sons (of his own blood) must and was hanged up to make satisfaction therefore, 2 Sam. 21.1, 2, 3, 4. to the 9 See also Arguments proving that we ought not to part with the Militia. Argument 10. According to protestations, oaths and Covenants, he ought to be brought to exemplary and condign punishment, he being the greatest and most notorious delinquent in the whole Kingdom, yea the original fountain and wellspring of all the Delinquents in the Kingdom, giving Commissions to all the rest to kill, murder, and slay the innocent people. Also Queries to find out who it is that holds out in Arms against the State of England. How can it be properly said that the English Creator, the State of England, can commit Treason against its own mee● creature the King, their rebellious servant who hath stood it out in open hostility as long as possibly he could against his earthly Sovereign, Lord, King and Creator, the State universal, whose legal and formal representative the Parliament is.  
(ZZZ) The Remonstrance of many thousands p. 6. Your Preachers must pray for him as if he had not deserved to be excommunicated all Christian society, or as if ye or they thought God were a respecter of the persons of Kings in judgement; we do expect according to reason that ye should in the first place declare and set forth King Charles his wickedness openly before the world, and withal to show the intolerable inconveniences of having a Kingly Government from the constant evil practices of those of this Nation, and so to declare King Charles an enemy, and to publish your resolution never to have any more, but to acquit us of so great a charge and trouble for ever, and to convert the great revenue of the Crown to the public Treasure. The last Warning p. 1, & 2. None can show one good Act that ever any King did voluntarily for the good of the people; If ye will examine Stories, or your own experience yourself may produce thousands of oppressions, murders, and other Tyrannies, though no condition of mankind ever did so many, so intolerable mischiefs, though it cannot be said to what use they serve, or that there is any use of them except to debauch and vex a people; you hate those that would show a more just and rational way of Government then that of Kings. Remostrance p. 16. If ye would in many things follow the Hollanders good example, and make this Nation a State free from the oppression of Kings, and the corruption of the Court, etc.  
(AAAA) The just man in bonds p. 1. The Lords are but painted puppies and Dagons, that our superstition and ignorance, their own craft and impudence have erected; no natural issues of Laws, but the extuberances and mushrooms of Prerogative; the wens of just government, putting the body of the people to pain, as well as occasioning deformity: Sons of conquest they are and usurpation, not of choice and election; intruded upon us by power, not constituted by consent, not made by the people from whom all power, place, and office that is just in this Kingdom ought only to arise.  
(BBBB) Alarm to the House of Lords p. 4. This is certain that most of you gained no part of it yourselves: and the common ways your ancestors gained it for you, was generally by adhering to Kings in subduing and oppressing the Commons, or by pleasing their lusts, malice, revenge, or covetousness, for so Histories manifest, and those that have been made Lords in our times, have been advanced by the same occasions.  
(CCCC) Pearl in a Dunghill p. 3 Why presume ye thus, oh ye Lords? set forth your merit before the people, and say for this good it is that we will reign over ye, remember yourselves, or shall we remember ye? which of ye before this Parliament minded any thing so much as your pleasures, plays, masks, feast, hunt, gamings, dance, with the appurtenances? for what other have they been but a mere clog to the House of Commons in all their proceed? how many necessary things have they obstructed? how many evil things promoted?  
(DDDD) England's Birthright p. 17. Lieutenant General Cromwell according to his duty long since revealed the Earl of Manchesters' treachery and baseness at Dennington Castle and other places, and proved it punctually by unquestionable witnesses, before a Committee of the House of Commons. Mistress lilburn's petition to the House of Commons, without any regard to the Earl of Manchesters' Impeachment (in your House) of Treachery to the Country by Lieutenant General Cromwell which is commonly reported to be punctually and fully proved, and a charge of a higher nature than the Earl of strafford's for which he lost his head, and which also renders him (so long as he stands so impeached) uncapable in any sense of being a Judge, and a great wrong and injustice it is unto the Kingdom to permit him, and to himself, if innocent, not to have had a legal trial ere this to his justification or condemnation.  
These are most base and calumnious slanders against a Noble Lord, whose equal in piety, meekness, and innocence, England for many years has not enjoyed.  
(EEEE) Alarm p. 1. We may be bold to style them marks of Gentiles, we have our Saviour's own warrant for it, who saith, The Kings of the Gentiles exercise Lordship over them, etc. but it shall not be so among you; whosoever will be chief among you (Christians) let him be your servant, gracious Lords, or favourable Lords, titles that coald not be proper amongst Christians with whom there was no ruler nor government, but by common election and consent, agreeable to our House of Commons.  
(FFFF) Birthright p. 19 Some Gentlemen of the Bishopric of Durham long since complained to divers Parliament men of old Sir Harry Vanes wilful losing and betraying their Country, being their Lord Lieutenant, but by reason of his greatness could never be heard. Ibid. p. 26. The Speaker turning himself to his brother said, Sir John, if this be true, here is enough to hang you: Well Sir, saith Sir John, whereas he chargeth me of letting Violet go twice to Oxford, during the time that he and Sir Bazil Brook were contriving their plot against the City, you know I never let him go but once, and then I had your warrant for it. Ibid. p. 46. It is enacted to be death unto any whosoever holdeth intelligence and correspondency with the Enemy; all which Sir John Lenthall and the Speaker his Brother have done, and yet it must neither be proved against them, nor they tried nor arraigned, but altogether excused, cleared and freed, even by Vote of Parliament.  
(GGGG) lilburn's Letter to a friend p. 16. Many of them take to themselves 3 l. 10. s. a week, and some of them more, and others of them great places worth 500 l. 1000 l. 1500. l. 2000 l. and more per annum; and live in as great pomp, superfluity, and bravery as ever they did in their days, by the ruins of the people. Ibid. p. 30. The Commonwealth has just cause to fear that they will make this present Parliament an everlasting Parliament, and the War a never ending War, seeing it tends so much to the enriching of Parliament men and their Officers, who have already wisely, as they think, fenced themselves with an Ordinance made the 26 of June 1645. that they shall not be called to account for their M● the Commonwealth's money nor plate that once cometh into their fingers.  
(GGGG 2.) There is as little use of Lawyers to be in the House of Commons, as there is of a plague or pestilence, or of the Bishops and Popish Lords in the honourable House of Peers. Just man's justification p. 15. And then farewell jangling Lawyers, the wildfire destroyers and bane of all just, rational, etc. right governed Commonwealths. Innocency and truth p. 35. Which way would rid the Kingdom of one of the unprofitable kind of Cattle remaining in it, namely William Prinne and his jangling associates, who at the best are but an useless rabble, an appropriating, lying and milk-sucking Generation.  
(GGGG 3) Pearl in a Dunghill p. 4. It is easy to discern who are the Lords creatures in the House of Commons, and how they were made theirs, constantly manifesting themselves by their evil and pernicious partake against the freedom of the people by those united endeavours, monopolies in trades of merchandise, oppressions of Committees, corruptions in Courts of Justice, gross abuses in our Laws and Lawyers are maintained, and the reformation intended in all things, performed by halves, nay quite perverted, and a mere shadow given for a substance. Remonstrance p. 18. Others there are, and those a great number, that are newly chosen into your House, and we trust are such as will exceedingly strengthen the good part, that hitherto hath been too weak to steer an even course amidst so many oppositions and cross ways.  
(HHHH) Birthright p. 43. As the Watermen at Queen-hive do usually cry Westward hough, hough, so according to the present current of the times most honest men have more than cause to cry in the Waterman's language, Egypt hough, hough, the House of bondage, slavery, oppression, taxation, heavy and cruel; we cannot longer bear it, we cannot longer bear it, we are as much provoked and forced to cast off all your yokes and crosses from our shoulders, except only that of persecution, as ever any people or Nation. Ibid. p. 44. Few of our great and mighty men do either work the clay or make the bricks, but they lay either all, or most part of the burden upon the poor, by heavy labour and sweat of their brows in the heat of the day, not only in working of the clay and making of the bricks, but if they do complain to higher powers upon their cruel and tyrannous taskmasters, they are so fare from getting any kind of Justice, that because they moaned or complained, and groaned under such heavy and grievous burdens that they were not able any longer to bear or endure, they are further ordained, even for their complaining, to gather stubble too, because they are so idle. lilburn's Letter p. 2. Then truly I have been a long time mistaken, and so indeed I have, for had I thought that the Parliament had had no rule but their own will, to have walked by, I should never have drawn my sword for them: and for my part I know no difference betwixt Tyranny and such proceed. Ib. p. 3. Since the first of May last, I have by authority from the House of Commons been three times imprisoned, before ever I knew mine accuser or my accusation, or ever was suffered to speak one word in mine own defence. Ib. p. 14. Hear O heavens, and give ear O earth, and thou righteous God that lovest Justice, and judgement, and hatest and abhorrest oppression and cruelty, which makest wise men mad, put forth thy hand and do justice thyself upon the unjust and unrighteous Judges of this age, whom the people have set up for their good, namely to preserve their lives, liberties and estates as their faithful Stewards and servants, and yet destroy what they would seem to maintain. p. 17. Amongst those that would be thought their friends they are robbed, plundered, spoiled, oppressed, undone, and destroyed by all sides, and no remedy left for redress, but the little ones to be eaten up of the great ones in every place, which makes poor men's lives a burden to them, that they are ready to wish themselves back again in Egypt in their bondage, and rather to have one Tyrant then many. Alarm p. 11. These deceivable snares leading to worse than Egyptian slavery, wherein we, our poor infants on their mother's breasts, & others who know not the right hand from the left, yea, and our whole posterity are most pitifully catched and involved, even as Gods own particular people the Jews were in the days of Haman, except there come such a happy and speedy remedy as it pleased him in mercy then to send beyond the expectation of man.  
(IIII) Gangrene second Part p. 117. They teach that the people of God are a free people, and what they do they should do freely and voluntarily, and not to be assessed and rated by the Parliament, compelled to pay rate upon rate, assessment upon assessment.  
(KKKK) Gangrene second Part p. 122. It was laid to M. Oats charge then, that he had preached against the assessments of Parliament, and the taxes laid upon the people, teaching them that the Saints were a free people, and should do what they did voluntarily and not be compelled; but now contrary to this, they had assessment upon assessment, and rate upon rate.  
(LLLL) Remonstrance p. 1. Calling those their Commissioners in Parliament to an account how they have discharged their duties to the universality of the people their Sovereign Lord from whom their power and strength is derived, and by whom, ad bene placitum it is continued.  
(MMMM) Ib. p. 3. We are your principals, and you our agents to preserve the splendour and glory of that underived Majesty and Kingship that inherently resides in the people or the State universal, the representation or derivation of which is formally and legally in the State elect or representative, and none else, whose actions ought all to tend to that end, against encroachments, usurpations, and violences of all its creatures, officers, and Ministers, (in the number of which are Kings themselves) from whom & for whom they have all their power and authority, as the execution of their will and mind for their good and benefit, to whom they are acountable for the faithful discharge of that trust reposed in them.  
(NNNN) Birthright p. 32, 33. Whether is it not agreeable to Law, justice, equity and conscience, that there should be a Parliament once every year, and more often if need require; that seeing this present Parliament (by reason of the extraordinary necessities of the Kingdom) have sat four years, & many of the Members betrayed their trust, and those that remain engross Law-making, and also Law-executing into their own hands, contrary both to reason and to the meaning of the Law, by which manifest abusing, negligent, and not true using the Laws; oppressions, mischiefs, and grievances are no less, (if not far more) increased than they were before the Parliament began, & many times by the powerful interest of a faction in the Parliament, to save some one, two or three of their Members undeserving credits, they so violate the known, unrepealed and declared Law of the Land, yea and their own Votes, Ordinances, Declarations, & Protestations, as if they had never made them: I say all these things considered, ought not the free men of England not only to choose new Members where they are wanting once every year, but also to renew and inquire once a year after the carriage and behaviour of those they have chosen?  
(OOOO) Vide supra NNN.  
(PPPP) Remonst. p. 20. Nor do we value a Triennial Parl. before 3 years come to an end grievances & mischiefs may be past remedy.  
(QQQQ) Birthright p. 30. We have just cause to fear they will set up an interest of their own destructive to the common freedom, & so make this present Parl. an everlasting Parl. & the War a never dying War, seeing it tends so much to the enriching of Parliament men & their Officers.  
(RRRR) Vide supra, also Conscience cautioned p. 12. If neither Law nor Lords will allow the people to be saved, then may they not be saved any way, and both Laws and Lords fall before their Sovereign the people, as Dagon did before the Ark, rather than the people perish. Birthright p. 32. I have heard it reported that selfdenying Cromwell was about a design of getting a Committee set apart, & an order made & published to the whole Kingdom, that if any man were unjustly oppressed by any Member of Parl. Committee-man, or any other Officers or Ministers, let him bring his complaint & he shall have a just and fair hearing, and justice done, not in words but in action's, upon the transgressor. Interest p. 10. We know it is not God's way to have respect of persons in judgement, and that the doing thereof has frequently lost God's favour and made States miserable. England's lamentable slavery p. 6. What became of that common and threadbare doctrine that Kings were accountable only to God? what good effects did it produce? No, they are but corrupt and dangerous flatterers that maintain any such fond opinions concerning either Kings or Parliaments.  
(SSSS) The Conqueror robbed England of Edward the Confessors Laws, and in stead of them set up the Dictates of his own will, whose Norman rules & practices to this day yet remain in the administrations of the Common-Law at Westminster Hall. By reason of their tediousness, ambiguities, uncertainties, the entries in Latin as bad as the French, because it is not our own tongue; their forcing men to plead by Lawyers, and not permitting themselves to plead their own cause, their compelling of persons to come from all places of the Kingdom to seek for justice at Westminster, which is such an iron Norman yoke, with fangs & teeth in it, that if we were free in every particular else, that our heart can think of, yet were we slaves by this alone: the burden of which singly, will pierce & gall our shoulders, & make us bow & stoop to the ground, ready to be made a prey not only by great men, but even by every cunning sharking knave. Remonst. p. 4. The History of our forefathers, since they were conquered by the Normans, doth manifest, that this Nation hath been held in bondage all along ever since by the policies and force of the Officers of trust in the Commonwealth. p. 15. Ye know the Laws of this Nation are unworthy a free people, & deserve from first to last to be considered and seriously debated, & reduced to an agreement with common equity and right reason, which ought to be the form & life of every government. Magna Carta itself being but a beggarly thing containing many marks of intolerable bondage; & the Laws that have been made since by Parliaments have in very many particulars made our government much more oppressive, & intolerable. Ib. He erected a trade of Judges and Lawyers to sell justice and injustice at his own unconscionable rate, & in what time he pleased, the corruption whereof is yet remaining upon us to our continual empoverishing and molestation, from which we thought you should have delivered us; ye know also, imprisonment for debt, is not from the beginning.  
(TTTT) Modest Queries p. 10. (at least in sensu composito) to believe the deepest or highest mystery in Religion any further, or any otherwise, then as, and as far as he hath reason to judge it to be a truth.  
(VWV) Vide Dissuasive first Part, p. 127. & 152. also p. 31. & 49. JIIII. KKKKK.  
(XXXX) I am credibly informed that this is the great and troublesome controversy for the time among the Governors of New England, whether it be their duty to rule according to their gifts of Government according to some written Laws, or without all humane Statutes. Vid. Gang. 3 Part.  
(YYYY) Remonst. p. 3. The free born people to their own House of Commons, the cause of our choosing you to be Parliament men was to deliver us from all kind of bondage, we possessed you with the same power that was in ourselves to have done the same, for we might justly have done it ourselves without you if we had thought it convenient: choosing you (as persons whom we thought fitly qualified and faithful) for avoiding some inconveniencies: but ye are to remember, this was only of us but a power of trust (which is ever revocable and cannot be otherwise) and to be employed to no other end then our own well-being.  
(AAAAA) Vide supra. also Warning p 2. You hate and abhor those that would purge this corrupt humour out of you & show you a more just & rational way of Government then that of Kings. Also Remonst. p. 16. If ye would follow the good ex●mple of the Hollanders, & make this Nation a State free from the oppression of Kings. Also p. 12. As if ye had discovered and digested that without a powerful compulsive Presbytery in the Church, a compulsive Mastership, or Aristocratical government over the people in the State, could never long be maintained.  
(BBBBB) Conscience cautioned p. 9 Know ye not the State of the State? is it not the whole Kingdom, each individual? I can prove it is; O heavens, will you Lord it over your Lords! I profess if you make head against your heads any longer, I know what it is, and yourself shall know, for I say you deserve beheading.  
(CCCCC) Conscience cautioned p. 6. Keep we humbly beseech you our right of Kinghood and Priesthood. Just man's justification p. 14. The splendour and glory of that undivided Majesty and Kingship that inherently resides in the people or in the State universal.  
(DDDDD) Remonst. p. 7. Let the Lords stand to be chosen for Knights & Burgesses by the people as other the freemen & Gentry of this nation do.  
(EEEEE) Vide supra YYYY.  
(FFFFF) Remonst. p. 20. That a Parl. chosen in Novemb. succeeding year by year, may come in stead of the preceding Parliament.  
(GGGGG) Just man's justify. p. 15. Reduce us back to that part of the ancient frame of government in this Kingdom, before the Conqueror's days, that we may have all causes & differences decided in the County or Hundred where they are committed or do arise without any appeal but to a Parl. & that they may monthly be judged by 12. men of free and honest condition c● sen by themselves with their Grave or chief Officer amongst them, and that they may swear to judge every man's cause aright, without fear, favour or affection, & then farewell jangling Lawyers, the wildfire destroyers & ba●e of all just, rational, and right governed Commonwealths.  
(HHHHH) Remonst. p. 12. Ye vex and molest honest men for matters of Religion and difference with you and your Synod, take upon you to determine of doctrine & discipline; approving this, & reproaching that, just like unto former, ignorant, politic, and superstitious Parliaments and Convocations: & thereby have divided honest people among themselves by countenancing only those of the Presbytery & discountenancing all the separation, Anabaptists & Independents. Ib. We are well assured that neither you nor none else can have any power at all to conclude the people in matters that concern the worship of God, for therein every one of us ought to be fully assured in our minds, & to be sure to worship him according to our consciences.  
(JIIII) The Birthright p. 48, 49. in the Postscript. It would be excellent and needful if the Parl. would ordain that every free man of Eng. who is able, would bestow his service one year at least, freely for the good of the civil State, in any place or office of trust, whereof his skill & breeding a● fit him t● be most capable, according as they shall be chosen, & those that are not able to serve freely for a year, to have competent maintenance allowed to them to the value of 50 or 60 l. a year according to their charge. If such be chosen for their skill and diligence, though they want outward means, for which allowance those that are conscientious will do as good service at least, as some others who have 1000 or 2000 a year. The like rule is no less, but far more excellent & needful to be observed and established i● matters concerning the Church state, wherein her servants are to perform their duties freely, they being able to maintain themselves & those with them, whether by means obtained formerly or industry used daily, otherwise to have the like allowance of 50 or 60 l. a year  to their charge.  
(KKKKK) Vide supra.    

CHAP. IU. Their Antipaedobaptisme, Arminianism, Arianisme, Familisme, and other wicked Errors.  
THIS much for the first head of the Anabaptists, 
All Anabaptists are for Antipaedobaptisme.  Brownistick Tenets (so to call them) being such as the Brownists of old did learn from the Anabaptists, and which this day the Anabaptists take back again from the Brownists: But beside all which the Brownists can like of, the Anabaptists proceed to a further reformation as they account it; they become Antipaedobaptists.  
Hereby they engage themselves in these practices and Tenets, 
They avow the nullity of our Baptism.  first they refuse to Baptise any infant, they refuse to admit to the first Sacrament any who gives not a confession of their own faith, they esteem paedobaptism a great sin, which according to their temper they express in harder or softer terms, the meekest of them count it a nullity and will-worship (A).  
Secondly, 
They press on us a rebaptisation.  they make it necessary to baptise over again all who in their infancy were baptised, and from this they carry the name of rebaptizers. It is true, they deny with passion all rebaptising, for infant baptism they call a nullity, so when they baptise in riper age them who before were baptised in their infancy, they esteem this their action to be but the first baptism which they repeat no more (B). But we who know paedobaptism to be no nullity, but a true and valid Sacrament, cannot but call their action a second Baptism and repetition of the first: So with great reason the name of rebaptizers is given unto them. But to put the equity of this reproach out of doubt, their great patrons now are come to defend the lawfulness of baptism not only twice, but if ye will ten times, yea so oft as you repent for sin; which ought to be oftener than once a day; so of Anabap●●●ts they become Hemerobaptists and more (C).  
Thirdly, they exclude all infants from any interest at all in the Covenant of grace (D); 
They exclude all infants from the Covenant of grace, and make circumcision a seal only of carnal promises.  they grant that the Jewish infants had interest in some earthly privileges, which Circumcision did seal unto them; but they deny that any children whether of Jews or Gentiles have any promise of grace made to them till they come to age and believe: so they will not have Circumcision a seal of the Covenant of grace (E) to any of the children of Abraham, while they are infants, but only of temporal benefits (F): By this means they make the infants of faithful Christians, and of the Turks and Pagans all equal (G); some of both to belong to eternal election, but none of either to have any interest in the Covenant of grace till they become actual believers. This makes them uncertain what to say of infants dying before conversion, some save them all (H), others incline to the damnation of them all (I), others profess the uncertainty of the thing, whether infants before their conversion be within the kingdom of Satan, or that of God (K).  

Many of them deny original sin, and assert all the articles of Arminius.  Fourthly, many of them stumble upon original sin; some deny it altogether, as if infants were not born with any sinful corruption (L), or what ever sin they are born in, they will have it taken away by virtue of Christ's universal redemption, in all mankind, as well Pagans as Christians (M); making baptism no more needful in the one nor in the other, for the removing or sealing of the removal of that which is removed without the means either of Word or Sacraments, by virtue of a general Covenant made with all mankind in Adam, after the fall: From this ground they are drawn away to all the Tenets of Arminius. Others of them fly out to the contrary extremity, avowing that Adam before the fall in his very creation was corrupted with sin (N), and by a huge blasphemy make the very humane nature of Christ to be sinful (O), and God to be the Creator of sin both in the first and second Adam (P).  

They separate from all who renounce not paedobaptism.  Fiftly, by their rejecting of infant Baptism they fall into the error of rigid Separation; they baptise none but actual believers, such as give them satisfaction of their actual faith and holiness; thus far going along with the rigid Separatists (Q). But hence they proceed to another ground, whereupon they leave the Separatists and 〈◊〉 who follow them not to Anabaptism (R); they take Baptism f●● a Sacrament of initiation, for a door and mean of entering into the Church; these who are not baptised they count not Church members, infant Baptism they pronounce a nullity, and such a disobedience to the Gospel as infers Antichristianism, and a real denial that Christ is yet come in the flesh (S): So the Separatists who are all baptised in their infancy, and refuse to be rebaptised, to them are no better than unbaptised and Antichristian rebels, not capable of Church membership, or of any Church communion. Upon this ground (as their great Patron acknowledgeth) they are forced to declare the Independent and Brownistick Congregations, how dear otherwise soever, to be but Antichristian Synagogues, and no true Churches (T).  
But here self-love does much blind them, 
Yet they admit into their Churches many much worse than these from whom they separate.  for they who are so precise as to separate with the Brownists from all the reformed Churches, because of their impure admissions; and from the Brownists also, because of their infant Baptism, are notwithstanding ready to receive into their Churches, those who for life and doctrine are much more impure, than many from whom they separate, if so be they are willing to renounce their paedobaptism, as they call it, and to receive of them a new true Baptism (V). In this they stick not to their own principles, nor to the practice of their fathers; for so strict were they, that a small scandal in life, or a little difference in doctrine, would have quickly procured a cutting off from the Church by the censure of excommunication; but now the world abroad may hear both of adulteries and thefts, and the grossest heresies of their members, without any ejection from their Churches.  
Sixtly, they esteem sprinkling no Baptism at all, 
Sprinkling to them nullifies baptism.  they will have the whole body to be plunged over head and ears in the water (X); this circumstance of plunging, they account so necessary and essential to Baptism, that the change thereof into sprinkling makes the Baptism to be null. That such a plunging draws upon some sickness and death, and upon women great shame and scandal, while they are stripped and must stand altogether naked in the presence of men, and of the whole Congregation; these and other inconveniences they do not much regard (Y).  
Seventhly, 
M. Tombs new way.  of those who impugn paedobaptism some go a new way of their own, wherein as yet they have very few followers if any at all, for to this day I have heard of ●one. M. Tombs a learned and very bold man, at this time when so many new ways are in hand, hath thought meet to make a hotchpotch of many of them together: first, 
He is a rigid Antipaedobaptist, yet not against sprinkling.  with all his strength and greater diligence than any before him, he impugns paedobaptism (Z): Secondly, though as yet I have marked nothing to fall from his pen, neither from any of the old Anabaptists, for the rite of dipping, or against our custom of sprinkling, yet in spoiling of Christian infants not only of Baptism but of all interest in the Covenant of grace, 
He spoils all infants of all interest in the Covenant of grace.  as much as the children of Turks and Pagans; in making Circumcision a seal to the Jews only of earthly and temporal privileges; in denying to Jewish infants all right to the new Covenant (AA), 
He is a friend to the worst Anabaptists, & injurious to all who oppose them.  till in their riper years they became actual believers; in giving a power to persons unbaptised to baptise others (BB); in making apologies for the worst of the Anabaptists even those of Munster (CC), and invectives against the best that oppose them; the first reformers (DD), the Assembly at Westminster (EE) the Church of Scotland (FF), M. Martial (GG), M. Goodwin (HH), and others (HH 2); he flies as high as any civil and discreet Anabaptist I have met with: but in those things he goes far beyond all the Anabaptists I have heard of.  

He makes baptism a rite needless either to young or old.  First, he esteems Baptism so unnecessary a rite, that men who are meet to receive it, may very well be without it; as Constantine, Ambrose, and others, did delay to their old age that Sacrament (TWO); and as it seems, himself is careless to this day to be baptised; for his infant Baptism according to his arguments must be null, and another Baptism as yet it seems he has not received; for he professeth an unwillingness to join himself as a member to any of the Anabaptists Churches (KK), & I suppose they are unwilling to baptise any who will not join in communion with them.  
Secondly, when a man is baptised according to his own mind he allows him to be oft thereafter rebaptised; 
He allows of a frequent rebaptisation.  even so oft as he reputes for sin, which by the godly is done, at least ought to be done, every day oftener than once (LL).  

He admits unbaptised persons to the Lords Table.  Thirdly, he makes it lawful for persons before they be baptised to partake of the Lords Supper (MM).  
Fourthly, to show how little inclinable he is to join with the Anabaptists, he declares himself a complete Erastian; 
He is a gross Erastian.  avowing that no scandalous professor ought to be kept from the Lords Table (NN); also that there is no such thing as any censure of excommunication (OO); further that Christ in Scripture has not appointed any particular government for his Church (PP), but that the governing of the Church belongs to the Magistrate only, and to such whom he appoints to that service by virtue of a commission flowing from himself (QQ).  
The third head we proposed to speak of is the Tenets which too many of the Anabaptists are pleased to borrow from the Arminians, Antinomians, Antitrinitarians, Familists, 
The most of the Anabaptists are Arminians.  Antiscripturists, and blasphemous Atheists.  
For their Arminianism M. Martial gives abundant testimony (RR): Some years ago when Anabaptism did begin under M. Mortons' Ministry to spread at London, the most of them did turn gross Arminians (SS), and published that heretical Dialogue, against which M. Ainsworth a little before his death did print an answer, and after him M. Robinson another.  
It is true, 
The second Edition of their Confession is not so free of Arminianism as the first.  the late Confession of the seven Churches seem to reject clearly enough all the five Articles of the Arminians; but as our former witnesses testify, thousands of them care not for that Confession; yea, I profess I cannot conjecture at the reason, why the second Edition of this Confession which alone was offered to the Parliament, does change so many material passages of the first, which point-blank did militate against Arminianism, unless it be their farther declination to Arminianism at the penning of their second Edition.  
For instance, the seventeenth Article in the first Edition stood thus, He hath fully performed all these things by which God might reconcile his elect only; In the second the word only is put away; as if Christ by his sacrifice had reconciled to God all mankind as well as the elect. This our suspicion is increased by finding the same alteration acted over again in the Article twenty first, where the first Edition reads it thus, Christ by his death did bring forth salvation and reconciliation only for the elect; in the second Edition the words reconciliation only are omitted. Also in the nineteenth Article these words, which are the reprobate, in the second Edition are scraped out: and in that same Article, The execution of God's determinate counsel whereby he delivers up his enemies to a reprobate mind to be kept unto judgement, are scraped out in the second Edition.  
Likewise in that same Article I find two more alterations; In the first among the fruits which the elect have of Christ's Priesthood are set down their justification, adoption, regeneration, and sanctification; all those are omitted in the latter Edition. In the first Edition it is said of the Spirit that he is never taken away when once given, but doth still abide begetting and nourishing faith unto immortality; this is omitted in the latter Edition. I grant it is put in the 23 Article, which is clear enough against the Arminian error of perseverance, had not the addition of one little word cast it all lose: for in the former Edition the 23 Article did run thus, Those that have this precious faith can never totally nor finally fall away; but in the latter, all, is added, all these cannot fall away, etc. which is very true, if some few persevere, albeit many and the most part of these who have justifying faith should fall away totally and finally.  
If the ground of these and many more alterations in the second Edition of that Confession, proceed from any farther inclination to Arminianism in any of the prime Leaders of these seven Churches, at the time of the second subscription more than appeared at the first, I cannot affirm, only M. Spilsberry, the chief penner as it seems of that writ, does now find the Arminian errors so troublesome among his friends, that he is forced to publish a particular Treatise against them (W).  

The chief Churches of the Anabaptists are gross Arminians.  But what ever be the condition of the seven Churches, certainly M. Lambs Congregation, the greatest, as they say, and most fruitful of all their Societies without comparison, is pestered with this gangrene; the great Preachers in that flock, M. Oats and M. Den make it their ordinary Theme, that Christ died for all, for Judas as well as for Peter (XX); That all the sins of the first Covenant are actually taken away from all mankind; That the common doctrine of election and predestination is false (YY); That the Sun, Moon, and other creatures do sufficiently preach Christ to all the world (ZZ); That the will of man has power to reject the most efficacious grace (AAA); That our Doctrine of perseverance is false (BBB). These men be the chief Apostles and Evangelists of the Anabaptistick Churches, who are sent out by the rest to the adjacent Counties to preach and baptise (CCC). For this their false Doctrine laid to their charge long ago in Print, we never heard that either of them has been so much as rebuked by any of their Churches, or that M. Spilsberry, though he writ against the Tenets, did ever yet refuse communion, and the right hand of fellowship unto any person whom he knew to profess them.  
Unto the Arminian many of them do join the Antinomian Errors, these are the chief charms whereby multitudes of people are drawn to their company, as M. Weld doth well remark (DDD): Nothing is more attractive of people than the Doctrine of licentiousness gilded over with the pretences of the most eminent piety: It is not only Oats, Den, Lamb, Clarkson, and the like, who preach against the Law and all duties; telling us that the moral Law does not bind any Christian to obedience (EEE); That Magistrates may not punish murderers if they be Church members, for the sixth command, Thou shalt not kill, doth not concern christian's (FFF), they have nought to do with Moses nor any of his Laws (GGG); That all the sins of the Saints that either they have or shall commit, are so taken away by Christ that they ought not to be grieved for any of them (HHH); That all Preachers who press repentance and sorrow for sin are Legal (III); That God is not displeased with any sins of the Saints, and will not have them be displeased with any of their own iniquities (KKK); That God requires no duty from those whom he will save, not so much as faith; That faith itself is a work & a Legal condition (LLL); That all our duties are done for us by Christ; That he has repent for us and believed for us (MMM); That no more under the Gospel is required of any but to be mere patients (NNN).  
This is the new glorious light wherein not only the common Antinomians do glory, but their most precious and spiritual men have too many strains of the same kind; M. Hobson proclaims all his wont religious exercises to be but legal duties which he professes to give over (OOO): He avows that Christ hath satisfied God's Justice for no man's sin, nor done any thing for the reconciling of God to men with whom he was never offended, and to whom if once he had been offended he could never again have been reconciled (PPP); he makes it Christ's only labour to reconcile man to God, and to manifest not to procure God's love to man (QQQ).  
M. Saltmarsh so great a Champion for the Antipaedobaptists that he rests not till he have exploded the Baptism as well of old as of young, makes it now his greatest work to write against our orthodox Divines in favour of the Antinomians (SSS).  
The Author of that neatly printed Treatise of Baptism from whom I should have as little expected as from any other an apostasy from the Independents to the Anabaptists, and a transition from Anabaptism to any point of Antinomianism, does tell us that all anxious labouring about sins and the pardoning of them is a great impediment to holiness of life (TTT).  
The Confession of their seven Churches does not so flatly contradict these errors as the former of Arminianism, but rather countenances them; it sets down such a justification as acquits us before God of all sin past, present, and to come (VW): The second Edition omits that sentence of past, present, and to come, (I wish this correction did proceed from a dislike of the conclusions which the Antinomians draw from the words omitted) but in both Editions they expressly exclude the necessity of the Laws Ministry to bring the soul to any repentance before or in the time of its calling and conversion to Christ (XXX).  

The Antinomian controversies are not as the prime Independents do make them only about words and methods of Preaching.  I should be glad that all the question here were only about words and phrases, or methods of preaching, as some would make it: but experience proves the difference to be too too real; for we see that their words, phrases and method of preaching does carry their hearers to the grossest crimes, without any remorse of conscience or thought of repentance. When some of them are catched in theft they scorn either to be grieved or ashamed for it (YYY); others encourage themselves to commit adultery upon their Doctrine (ZZZ); some of them do constantly work in their handy-trade every Sabbath day (AAAA); others make all repentance and prayer for pardon of the grossest sins to be sinful, and a fruit of misbeleef (BBBB): finally, if the report of those who pretend to be acquainted with their carriage hold good, too many who have been noted for strictness of life, have fallen evidently after the embracing of these Tenets into a looseness of conversation (CCCC).  

Many of the Anabaptists are become Seekers denying all Churches, all Officers, all Ordinances.  We have already demonstrated a fare enough progress of this Sect into the ways of error, yet the spirit that reigns in Anabaptism carries many of his followers beyond all we have spoken: Their injury not only against infants but all the Churches in the world that dissent from them, in spoiling the first of all interest in the Covenant of God and comfort from the holy Sacrament; in depriving the other of all the privileges of true Churches, closing up all these blessings within the narrow bounds of their own seduced companies, this their unjustice is recompensed by God upon many of their spirits, giving them over to stronger delusions. Very many of the Anabaptists are now turned Seekers, denying the truth of any Church upon earth for many ages past, denying that there are any Pastors now on the earth, that there may be any preaching of the word, any joining in prayer, any celebration either of Baptism or of the Lords Supper, any Church discipline at all, or any Church Act, Church state, or Church ordinance whatsoever; while God from heaven send new Apostles to work miracles and set up Churches which for the space of fourteen hundred years at least have totally failed in the whole world. Hitherto M. Williams (DDDD), M. Clarkson (EEEE), Mr. Attaway (FFFF), are come from their Antipaedobaptism: Hitherto also it seems M. Saltmarsh does drive while he not only defends the Seekers as well as the Independents and Anabaptists; but himself also positively avows that there is no lawful Baptism this day in the whole earth, and that there has been none rightly baptised since the days of the Apostles: also that to lawful Baptism and the right gathering of a Church an Apostolic calling and a Baptism with the holy Ghost is always necessary (GGGG). This is the issue of Anabaptism in many, and is likely to be daily in more, as we are taught not only by the zealous and diligent observer of the Sectaries motions M. Edwards (HHHH), but also from that great Patriarch of the Anabaptists Confession M. Spilsberry, who in his Treatise against the Seekers is forced to acknowledge the apostasy of too too many of those who once had been cordial for his way of Anabaptism (IIII).  
We are not yet come towards any period of the journey of these wanderers, for the spirit that is in them is restless, 
Many of the Anabaptists are become Antitrinitarians.  and keeps them in a perpetual motion: these who are only Seekers notwithstanding of all their enmity against the setting up of Churches or use of ordinances, till Elias and new Apostles come to kill the Antichrist, and reform these Antichristian abuses, that have destroyed for so long a time, the true being of all Churches; yet are they content in a private and personal way to embrace the Scriptures, and the most substantial truths therein contained: but many Anabaptists are now begun to make havoc of all. The Trinity they abominate, they will not only have Paul Beasts blasphemy to go without any censure, but they do also join with him to preach down the Divinity of Jesus Christ and the Person of the holy Ghost (KKKK), as their old Father the Anabaptist Servetus does lead them the way. It is very suspicious that their seven Churches in their Confession make no mention at all of the Trinity, 
The Confession of their seven Churches is here unsound  nor express any thing of the Person either of Christ or of the holy Ghost, when they have pregnant occasion so to do. What they speak in their second Article of the Father, Word, and Spirit, as being all three one God, is expounded by some of their followers not of the Trinity of Persons, but of three offices only of one and the same Person (LLLL).  
It cannot but give offence that in their twenty second Article where they speak of that which Scripture holds out, and we accordingly are to believe of Jesus Christ and the holy Ghost, they mention in both their Editions only the nature and offices of Christ, the power and fullness of the Spirit in his works and operations, but speak not a syllable of the Persons either of the Son, or of the Spirit; and to Christ they give but one nature, while as all Divines since his Incarnation give him two.  

Richardson one of their prime Leaders, a blasphemer of the Trinity.  But that which most clearly evidences their Heterodoxy in this point is, that having set down rightly in the end of their second Article the personal relations and properties, the Father's being of himself, the Son's generation of the Father from everlasting, the holy Spirits procession from the Father and the Son, yet in their second Edition they scrape out all this, and in the margin of its Preface they refer those who desire to know farther of their mind to their Brother M. Richardsons' Treatise; now this man tells us that what ever is written against the Anabaptists is all from the Devil (MMMM), and if we understand him right he pronounces our Doctrine of the Trinity, of Christ's eternal generation, and of the Spirits procession from the Father and the Son, to be no less a crime then very blasphemy (NNNN). That the seven Churches will own such horrible assertions, though they refer us to them, I cannot obtain of myself to believe, albeit too many of their friends go all this length and much farther.  

Divers of them are abominable blasphemers of Christ's Person.  Paul Beasts blasphemies against the Divinity of Christ and the holy Ghost are no more his singularities, but are now become a part of the new light which shines in Lamb's Congregation (OOOO), and openly in Westminster Hall is defended without all fear either of God or man (PPPP), yea so great is the despite of divers Anabaptists at the Person of Jesus Christ, that they rail most abominably against his holy name; they not only spoil him of his Godhead, but will have his Manhood defiled with sin, (QQQQ), yea they come to renounce him and his Cross (RRRR). Though some of them with a great deal of confidence avow themselves to be the very Christ (SSSS).  
And if any worse can be, 
Others of them are become perfect Atheists  some of tbis generation are gone yet higher, from the Trinity of the Persons they fall on the very nature and essence of God, giving to him a humane shape, and bodily form of three men, wherein when he pleaseth he makes himself visible (TTTT).  
And which yet is worse, some of them deny all being to God, as if he had no existence neither in the heaven nor the earth, or any where else (VWV). Thus fare Boggis M. Hobson's man, and M. Oats dear companion did openly avow, and Webbe confessed that as once himself, so many of his companions were turned express Atheists (XXXX).  
The holy Scripture, the only ground of faith, 
They evert & reject the whole Scripture.  which once being overturned, all the building of our belief must fall, is most lamentably blasphemed by them, not only the old Testament, but the new also is set aside, the letter of the most plain Texts is turned into allegories (YYYY), the Scripture is denied to be the word of God (ZZZZ), and is avowed to be full of lies and errors (AAAAA), men are sent from the word to seek revelations above and contrary to it (BBBBB).  
The Familistick Anabaptists do cleave fast to the most of David George his abominations and add more of their own thereto. 
Many of them are turned Familists denying the immortality of the soul.  They deny that any man's soul is a living spirit, affirming it to be only a bodily vapour like the life of beasts, which at death does perish. They are not only for the sleeping of the soul at death, but for its annihilation, and for this they have published whole Books (CCCCC): At first these mortallists did grant a resurrection of the body, and for that end a new creation of a corporal soul, but now they speak out their mind more boldly, they deny all resurrection after death, all life either of body or soul: what Scripture speaks of the day of judgement, of the burning of the elements, and of life eternal, they turn it into allegories, and make it all to be performed in this life, but after a man's death they admit not of any return to life or to any more being (DDDDD).  
A heaven for the joy of the Saints, 
Denying heaven and hell, angels and devils.  a hell for the torment of the wicked after this life they utterly deny (EEEEE): That ever there was either Angel or Devil they also deny; what Scripture speaks of these creatures they allegorise it all into fancies (FFFFF): 
Some of them make the world eternal, others all creatures to perish.  They make God personally to subsist in every creature, they make him the life of all the living, and his essence the proper form of all things (GGGGG): Some of them make the world eternal going on in a continual generation and succession of things as now we see them (HHHHH); others make all to be destroyed, 
Some deny all resurrection, others makes the bests rise to glory  heaven and earth and what ever is therein, for ever to perish, and nothing of any creature to remain, but that portion of the Divine essence which was in them, and gave them their being (JIIII): Some of them that admit of a resurrection after this life make it general of all creatures that ever have been, even of beasts, birds, and fishes to a new life of glory (KKKKK).  

They teach abominable obscenities.  I read not that their Doctrine is yet so extremely obscene as that of David George, yet here also they are come pretty near him; for two of their Teachers, M. Gorting and Mistress Attaway with their Disciples have declared themselves for the dissolution of all unequal Marriages, and such are all those with persons of a different mind from themselves (LLLLL): That which we have heard of their practising of incest is now publicly avowed in print, they do not with David George lay aside all natural relations, in matter of marriage they will not pass the consideration of Father and Mother, Brother and Sister, but which is worse they will have these relations to be grounds of a Matrimonial conjunction, as if these marriages were most laudable which are betwixt persons nearest in blood, Brother and Sister, Father and Daughter, Mother and Son, Uncle and Niece; this spirit of abominable villainy doth now walk in public among us (MMMMM); whereunto if you will add M. Miltons' doctrine of dismissing wives so oft as men please (MMMMM 2) you shall make it lawful for every man once a month to marry if they were thirty of his nearest kinswomen, a wickedness which David George himself did never think of.  

They follow David George in his greatest absurdities.  But that which was David George his chief wickedness in debasing the administrations of God and advancing himself above all that is called God, making the dispensation of the Law the Kingdom of the Father, the preaching of the Gospel the carnal Kingdom of the Son, but his own Ministry to be above both, the Ministry of the holy Ghost in a new world of love, whereof himself was the great Prophet, fare more excellent than all before him; this madness is also in the midst of us.  
Attaway made it the subject of divers of her Sermons, that the Kingdom of the holy Ghost, and of love more excellent than that of Christ's was now at the doors (NNNNN); That Jerusalem was quickly to be builded, and from thence extraordinary Prophets to be sent for the preaching of the eternal Gospel (OOOOO).  
And now much sooner than we expected before one stone is laid in Jerusalem, behold the great Prophet is come and has printed his Divine light, 
The Divine light of their new great Prophet.  proclaiming himself the anointed of the Lord for this great service of preaching the eternal Gospel (PPPPP), assuring that all who opposeth him are not only apostates Arians, Antichrists, 
The fall of Adam & the clearest Scriptures are but allegories.  but also very incarnate Devils (QQQQQ) The rare mysteries which this great Prophet brings to the world from heaven are these Doctrines: That the eating of the forbidden tree, the burning of the world with fire, and such other Scriptures are but mere allegories (RRRRR); That the humane nature of Christ is a Person; 
The whole Trinity suffered in the person of Christ's humanity.  That there is no union of the second Person of the Godhead therewith, but that all the three Persons in the time of the Passion did come down and subsist in his humane Person; That all the three Persons did truly suffer in the humane Person of Christ, and that by the Passion of the Godhead of all the three Persons alike, the world was redeemed (SSSSS); That the Passion of the Trinity in the humane Person of Christ was nothing but the conflict of the two Divine Attributes, Mercy and Justice, the one with the other (TTTTT); That the former days of the Gospel were Christ's private Kingdom, and the world of Esau's curse wherein Christ did sit as a Judge to torment and condemn the reprobate (VWW): But now since he the great Prophet, 
The great light which this Prophet brings from heaven, is, that all the Devils and all the reprobates shall be saved by his Gospel.  the Lords anointed begun to Preach, the new and the last world is come, the world of jacob's blessing, the time of the Spirits Ministry, of Christ's public Kingdom, wherein the eternal Gospel is preached (XXXXX). That the sum of this Gospel is, the salvation of all without exception, even of the Devils and of those who were damned by Christ in the world of Esau's curse (YYYYY); That saving faith is nothing but the belief of this universal salvation (ZZZZZ); That whoever believes it not shall be damned, that is, they shall undergo for some time hell's torment, though at last with the Devils they be delivered therefrom; That by this faith any three or four persons may become so strong sons of God, as to save not only themselves but a world of misbelievers (AAAAAA).  

Randall gross Familisme.  It were long to enumerate all the abominations that are among many of these who go under the name of Anabaptists, it will be hard to name any of the conceits of their Fathers in Germany which is not here entertained by some one or other; I am sure the incomparably worst of the Sects over Sea, was that of the Georgians, and among us the Familists are their natural brood. what they have learned from Henry Nicholas, and he from David George, we may see it yet more distinctly in two late Writs, The discovery of Familisme; The description and confutation of Familisme. We read in the first that a great many who have been counted zealous and gracious are now of that Sect (BBBBBB); That a great man, a Peer of the Land, and divers Doctors of Divinity are of that number (CCCCCC); That M. Randall for some years has preached peaceably at the Spittle, to as great a multitude of people as follows any Sectary about the City: That the learned Author of the Discovery did hear him preach the following positions, who wrote them down with a refutation and before many witnesses sent them to him to be answered.  

No resurrection, no heaven, no hell after this life.  To wit, first, that all the resurrection and glory which Scripture promises, is passed already, and no other coming of Christ to judgement, or life eternal is to be expected then what presently in this earth the Saints do enjoy; nor any more hell and condemnation to be feared then what in this life before death is endured (DDDDDD).  

The Saints in this life become as perfect as God.  Secondly, that all the Saints in this world are fully perfect, that they become omniscient as God, that they are Godded, Deified, and become God (EEEEEE).  
Thirdly, that the most clear Historick passages of Scripture in matters of the greatest moment are but mere allegories, untrue in any proper literal sense (FFFFFF). 
The clearest Scriptures are false in a literal sense.  This writ Randall received, but was never pleased to return one word of answer, yet to this day he goes on to preach these and the rest of the Familists errors. And to show his boldness, he hath lately printed two very dangerous Books, and set his Preface before each of them, composed as he professes long ago by Popish Priests, the one by a Dutch Friar, and the other by an English Capuchin; both of them pretending to the highest degree of holy, very high and hardly intelligible contemplations; the fittest morsel that could have been prepared for the giddy multitude, who is most ready to be catched with any new sublime and subtle notions, were they never so full of deadly poison, whereof M. Benjamin Bourn has found in these two Treatises no small store: to wit, first,  
That in all things, Angels, Devils, Men, Women, 
That God is formally the life and subsistence of all creatures.  there is but one spirit and life, which absolutely, and essentially is God; That there is no more but one Spirit in the world; That the life and being of God is every thing, and every thing is the life and being of God (GGGGGG).  
Secondly, that Jesus Christ had not a particular soul and body that was created in the womb of the Virgin, 
That Christ had not a particular soul, nor a particular body.  but the flesh and blood of the whole world (HHHHHH).  
Thirdly, every creature in all its actions is acted and ruled by the Spirit of God (JIIIII); 
Creature in their very sins are acted only by the Spirit of God.  upon this ground God is made the Author and only Actor of all sins; and hence some deny that there is any sin at all, affirming that the Devils never sinned nor can sin (KKKKKK); others tell us that none are cast in hell for sin, but for God's mere pleasure (LLLLLL).  
Fourthly, that the spirits which we call good and evil angels, 
There is no such spirits as angels, devils, or souls.  are nothing but the good and evil motions of the mind of man (MMMMMM).  
Fifthly, 
Nothing remains for ever but God.  that nothing is everlasting but the life and essence of God, which now is in all creatures, that no created thing whatsoever does continue for ever (NNNNNN).  
Sixtly, that the Scriptures are a confused allegory, a mere shadow, 
Scripture is but a false shadow and no ground of faith.  a false History, and ought not to be the foundation of any man's faith more than other Books, or then the Apocrypha (OOOOOO).  
Seventhly, they deny the coming, dying, resurrection, ascension, intercession, and return of our Lord Jesus Christ; 
They deny both the first & second coming of Christ.  they avow that there shall be no resurrection and last judgement for the world (PPPPPP).  
Eighthly, they make all ordinances to be but meat for babes, 
They cast away all ordinances.  and that men ought to live above them without the use thereof (QQQQQQ).  
Ninthly, they teach that the highest degree of perfection both of grace and glory is attained in this life (RRRRRR).  
These and many more such blasphemous and horrible Heresies are entertained as fine, 
The certain truth of these imputations.  excellent, rare, profound, mysterious truths, by these Anabaptists who are admitted to the highest class of the Family of Love, if we may trust M. Bourn who professeth his certain knowledge thereof not only from their Books, but from their preach, conferences, disputations, at which often he was present (SSSSSS). By all the former discourse I conceive it is apparent that as evil and wicked a Devil does rage in the way of Anabaptism this day in England, as of old in Germany or in any other Heresy of any time in any place; which I wish were well considered as a ground of fear and trembling by many a simple soul, who is carried down headlong towards these errors proceeding from one degree to another without any certainty where their unconstant motions may have any period.  
I observe but one thing more wherein the English Anabaptists seem much worse than the Dutch: 
The English Anabaptists are generally more erroneous than the Dutch.  however the Dutch have been much divided and exceedingly erroneous, yet every Sect among them have had some zeal for that which they apprehended to be truth, and some care to save their company from all which they esteemed error, and this without respect of persons; who ever of their number did fall into any thing which they conceived heretical, had he been their Father, brother, or dearest companion, they did cast him out of their Society, and reputed him thereafter as a person excommunicate. 
Amongst the English Sectaries there is no zeal at all against any error.  The carriage of the Mennonists towards the Georgians, and of the Georgians towards them, and of every one of their Sects towards their dissenting Brethren is known: But among the English Sectaries there appears no zeal at all for any thing they call truth; a man now among them may run through the whole circle of errors, from Independency to Antipaedobaptism, from hence to Arminianism, from this to Antinomianism, thereafter to the Seekers, thence to the Antitrinitarians, the Antiscripturists, the Familists, the Atheists, or whither he will, and no Church censure at all be executed against him, nor any of his fellows abstain from his company as an excommunicate Heretic, but if he make a profession of piety notwithstanding of all his opinions he shall be entertained as a Saint, and the generality of the Sectaries shall be very unwilling to have him in the least measure troubled by any censure either of Church or State (TTTTTT).  
I do not so much wonder at this more than ordinary want of zeal against any error in Sectaries whom God has strucken with this among other spiritual plagues, for their apostasy from his truth, whereof themselves sometime have made a fair profession: but it is oft to me a matter both of marvel and grief to behold the very sons of truth, who in their hearts are opposite to every error, to be so languid and faint now for so long a time in promoting any real course for the restraint of that deluge of all manner of heretical and blasphemous errors, which with their eyes they see overflowing the Land much more than any place of Christendom in any bygone time. I doubt not but divers make it a good part of their work both with God and man to have remedies provided for this monstrous evil: but it is a pity to see the strange stupidity and feneantise of the most, even of them, whose interest in God ought to make them upon all hazards, much more diligent agents for the relief of his strangely contemned and pitifully trod down truth.  
I speak not of temporal punishments, if the Magistrate will employ none of his power for the honour of that God who has set him in his place, and preserves him therein, nor for the relieving of the perishing souls of the people over which he rules; let him prepare to answer for it as he may, for it will be the principal Item of his great account: only let him be content to want the compassion of all beholders, when God little to his honour shall vindicate his own glory, and when Divine Justice lets the seduced multitude fully lose to pull out of his hand all power no less about civil, then spiritual objects, which easily might have kept the people in order and obedience both to God and him, if it had been in any season, or even yet were in any wisdom or courage employed towards them.  
But that which I most regrate is, to see sundry unto whom God has committed the keeping of his truth, and whom he has endued with very notable parts above many, so sparing and coldriffe, so sober and temperate, so calm and wise in managing the Battles of their Master against the Enemies of his dearly beloved truth, as if all their zeal were no more mixed, but totally overmastered, and well-near drowned in their moderation and prudence.  
It is the opinion of many, that the enemies of the truth have been assisted in their evil work of seducing millions of the Sheep of Christ by no one means more than the tepidity of some gracious and orthodox, yet too wise, and somewhat fearful and faint-hearted Divines.  
How desperate soever the faults as well of good as of evil men have made the disease of the Church this day, yet it must never be altogether too late and unseasonable for the servants of Christ to get up from their sleep, and with some piece of more zeal towards their Master's honour, and of pity towards their perishing Brethren, to set upon their too too long neglected duties.  

The Testimonies of the fourth Chapter.  
(A) Treatise of Baptism p. 356. There may be many great fails in an action which may not make it null or nothing but these essential fails which may be said to nullify it can never be repaired by any act afterwards; such are the fails of infant Baptism, as enter into the very essence of it, namely the formal and material causes; so as if you ask what I lay to the charge of infant Baptism, I say that it is nothing, as the Scripture saith, an idol is nothing; of what act soever ye may justly say this is a nullity, no act can repair that to give it a being; I may affirm with more equity and reason, that infant Baptism is not a Sacrament, but a rash mockery for deceiving, by no means to be endured in the Church.  
The vanity of childish Baptism, second Part, p. 30. That administration of Baptism which overthrows the very nature of the Covenant of grace and whole Gospel of Christ, is Antichristian and abominable. It is most certain that the Baptism of infants is the greatest delusion, and a thing of as dangerous a consequence as ever the Man of Sin brought into the world, and therefore the greatest maintainers thereof are justly to be esteemed the greatest deluders. pag. 30.  
(B) Treatise of Baptism p. 36. If this be not to be repeated, because neither in precept nor example you find it so, then must this be the first, because in precept and example you find it so, and never otherwise: In a word, Baptism of old hath been called and not without reason, Sacramentorum Janua.  
(C) Tombs examen. p. 23. Because it goes so current that rebaptisation is not only an error, but also an heresy; let me beg of you one good argument to prove it unlawful in se, or intrinsically; I mean without respect to scandal, or in the like cause by accident for a man that hath been baptised rightly to be baptised again. We are regenerated by Baptism, and a man is born but once; but are we not born again by the word? and must that be but once preached? is not sin mortified, the Church sanctified by Baptism? and are not these often? and for example, if there were as good for paedobaptism as that Acts 19.5, 6. for rebaptising, the controversy were at an end with me. M. Martial challenges him upon this new error, but he still defends it. p. 53. As for M. Marshal's arguments they are not convincing to me, nor is the holding rebaptisation such a new opinion as he would make it.  
(D) Richardson against Featly p. 6. Paedobaptism tends to make Gods holy Ordinance a lying sign, to confirm that which visibly is not; secret things belong to God, and revealed things to us, Deut. 29.29. And seeing such infants appear not to have any right in the Covenant, they are not to have the seal of the Covenant, it being against the light of nature, to set a seal to a blank; and that any should have a visible right to the seals, etc. and yet not godly, is strange Doctrine.  
(E) Declaration concerning the public dispute by Knols, etc. p. 16. Believers only themselves, and not their infants are accounted the spiritual seed of Abraham, or his seed according to faith. Vanity of childish Baptism p. 18. None of Abraham's children, nor the natural seed of any other in the world, are to be accounted the seed, unto whom the promise and Covenant is made until they believe. Ibid. p. 21. Circumcision was not by God ordained, nor by Abraham understood, to be to the persons circumcised, a seal of their being in the Covenant, and much less of their being regenerated.  
(F) Cornwall's Vindication p. 5. This Popish consequence of Baptising the infants of believers, doth instate all the infants of the believing Gentiles to be born in a Covenant of grace, and to have a right of a promise of life in Christ Jesus. The vanity of childish Baptism second Part p. 4. The children of believers are not in the Covenant of grace.  
(G) Ibid. But here they object and say, Hath the children of believers no more privilege than the children of Heathens, Turks, and Infidels? Answ. In respect of the Covenant of grace and salvation none at all. Ibid. p. 19 Believers are Fathers of their own children not otherwise then they are Fathers of Jews and Turks children, which is when they believe, and not before. Declaration by Cocks p. 17. But some may think that this will put the children of believers into as bad a condition as the children of Turks, Heathens, and any other wicked men, and this they are persuaded is a horrible thing and a dangerous opinion: we put not the children of believers into as bad a condition as the children of Turks, etc. It was Adam's disobedience in eating the forbidden fruit, that put all his posterity equally into a sinful and miserable condition.  
(H) Storming of Antichrist, p. 53. This opinion puts all infants of believers into the same condition with Turks and Indians. Answ. As the infants of Turks and Christians, dying infants, are all alike, free from actual sin, being only guilty of original; why may they not partake of the same benefit of free grace? why may we not have charitable thoughts concerning the salvation of Turkish infants? seeing we know nothing of their damnation, and we read not of any one in Scripture damned merely for original sin, the innocency of all infants so dying is the same in respect of actual sin.  
(I) Bakwels Answer p. 2. Here I doubt they exclude all infants that die in their infancy from salvation, because they are not capable of such knowledge of God and Christ; you answer, saying, you know not what is this knowledge, neither hath the Scripture revealed any such that were saved.  
(K) Tombs Apology p. 64. The truth is, I neither leave infants in the Devils nor Gods visible Kingdom, for I conceive they are in neither Kingdom visibly till they declare by their profession to whom they belong visibly. Ibid. p. 66. I suppose in reference to the present point this is the truth, that however every infant is either in the invisible Kingdom of God or Satan, that is elect or reprobate: yet no child till he make profession doth visibly belong either to the one or to the other. I acknowledge that in the visible Church of the Jews the infants were reckoned to the Church, and the reason was from the peculiar Church State of the Jews.  
(L) Gangrene first Part, p. 20. There is no original sin in us, only adam's first sin was original sin.  
(M) Ibid. p. 1. of the second division. Henry Den in a conference with M. Strong delivered that Christ did satisfy for the sins committed against the first Covenant. Being urged that the Heathen then must all be saved, because their sins against the first Covenant were pardoned, and they had never sinned against the second which was never revealed to them; he answered, the Heathen had Christ preached to them in the creatures, Sun, Moon, and Stars.  
(N) Ibid. p. 110. The Independent Churches in Somersetshire deliver, that a Minister baptising Infants is a false Prophet, also that Adam was created in sin, and that he was as sinful before his fall, as after, and that Christ was a sinner, his nature being defiled with sin as well as the nature of other men is.  
(O) Vide supra N.  
(P) Gangrene first Part, second division p. 24. Nichols in moorfield's maintained that God was the Author of all sin.  
(Q) Treatise of Baptism p. 148. It is not a hope you must go upon for the giving of Ordinances, and holy seals, but a judgement: Paul called the Saints positively faithful and elect: when we come to admit members, if they give but only ground of hopes, we let them stay for their own profit, and the discharge of our duty till they can give us the ground of a judgement: the Apostle says positively they are holy, you ought to assure yourself they are so. Ibid. p. 252. A male infant is the subject of circumcision, but a believer is the subject of Baptism.  
(R) The vanity of childish Baptism, first Part p. 29. They of the separation grant that no children save only believers children are in the Covenant, or have right to Baptism, their Parents (by their own acknowledgement) being ungodly; whence it will follow, that they themselves being baptised in their infancy, had not the baptism of Christ, and so by consequence are yet unbaptised persons. Garner of Baptism p. 14, 15. Believers by Baptism do orderly enter into the body or congregation of Christ; hence I may take occasion to satisfy such (if the Lord please) as are opposite unto believers baptism, and their entrance into the Church by baptism, and contend much for their entrance into a Church estate by Covenant or contract without baptism.  
(S) Declaration by Cocks, etc. p. 13. The baptising of infants doth deny Christ to be come in the flesh.  
(T) Tombs Apology p. 66. I confess that they who hold that members are added to the Church by baptism, and not otherwise, and hold a nullity of paedobaptism, must needs say the Churches that have no other than infant baptism are no true Churches, nor their members Church members; but those points of the necessity of right baptism, not only to the right order, but also to the being of a visible Church and Church member, and so voluntary separation barely for the defect of it I have ever disclaimed.  
(V) Gangrene second Part, p. 8. A godly Minister related that Oats an anabaptistical Emissary was followed in Essex by many lose persons, he spoke it upon his knowledge, that notorious whoremongers and drunkards follow him, such as have been convicted by witnesses and taken notice of by the Country, and are such still, yet go after him where he preaches from place to place.  
(X) Vanity of childish Baptism p. 8. The institution of Christ requireth that the whole man be dipped all over in water, whosoever is not dipped is not baptised, and he that is only sprinkled, or hath water only imposed upon him is not dipped, whence this consequence clearly results, That all those that have the administration of Baptism either by sprinkling or by any washing without dipping, have not the Baptism of the New Testament, and by consequence are unbaptised persons.  
(Y) Vide Gangrene first Part, second division p. 5.  
(Z) M. Tombs exercitation presented to the Chairman of a Committee of the Assembly of Divines, and an Apology for the two Treatises, against the unjust censures of Doctor Homes, M. Gear, M. Martial, M. Lee, M. Hussey, M. Black, M. Calamy, M. Vines.  
(AA) Tombs Apology p. 64. Why doth he make my opinion odious, as if I put all the children of the whole Church out of the Covenant of grace, as I do the children of the Turks, and acknowledge no more promise for the one then for the other; whereas when he hath said as much as he can for them, he can bring no more promise for them, than I do, nor dares reject the limitations I restrain them by? M. Marshal's defence pag. 85. To my understanding you here clearly yield the infants of believers to be in the same condition in reference to the Covenant of grace, which the infants of Turks and Indians are in, no more promise for the one then for the other, which so oft as you consider, me thinks your Fatherly bowels to your own children should be moved within you. Ibid. p. 98. I confess I suspect you have a further meaning, not only because you here mention the temporal blessings before the spiritual, and call the land of Canaan the Covenant made with Abraham, but especially that expression which you own from Cameron, that circumcision did primarily seal the temporal promise, and signified sanctification but secondarily. I know the Anabaptists in Germany shame not to say that the Covenant made with Abraham was a mere carnal thing, and had nothing to do with eternal life; as for the expression of learned Cameron, if by primarily, he meaned immediately, that it sealed these things first in order as they were types of spiritual things, it may then pass cum grano salis; but if by primarily he intended principally, that circumcision did chief seal earthly blessings, the opinion is too unsavoury to be received.  
(BB) M. Marshals Defence 245. For my own part I seriously profess, that supposing infant Baptism a nullity, I cannot understand, how any in the world should this day be lawfully baptised, unless it can be made good that a person unbaptised himself may be a lawful Minister of baptism to others. Tombs Apology p. 54. That none be admitted to the Lords Supper till he be rightly baptised, I profess is to be stood upon in point of prudence for right order, yet if it be stood upon in point of conscience, so as in no case the contrary is to be permitted, it will of necessity make many superstitious perplexities; for besides that it may be doubted whether all the Apostles were baptised, who yet were admitted to the Lords Supper by Christ himself: when Constantine the Great and others did defer their Baptism so long, it is not likely they never received the Lords Supper before their Baptism.  
(CC) Tombs Apology p. 31. I do count the story of the Anabaptists to contain in it many things, the true reasons of which, and the true knowledge of the circumstances concerning them will not appear till the day of the revelation of the righteous judgement of God.  
(DD) Ibid. p. 32. How fare the Anabaptists sought reformation I cannot tell, it is plain that Carolostadius and Pelargus, and some say Melancthon, would have reform it in Saxony, had not Luther's pertinacy in that as well as Consubstantiation and Images withstood it: and Baltazar Hubmer sought it at Zurick and was denied, it is known; I think the reformed Churches have been to blame, and so may be our present reformers, that they have never yielded to reform it in a regular way.  
(EE) Ibid. p. 106. M. Marshal's Book it appears was contrived by divers, I believe the ablest of the Assembly, I wish it were declared whether the paedobaptists would stick to that work or any other.  
(FF) Ibid. p. 93. And though many magnify the virtue and benefit of their juridical excommunication; yet the best intelligence I have makes me question whether it hath not b en rather an engine of much harm, as being used rather against dissenters in opinion, and opposers of profit, than men openly vicious; managers of that censure generally, showing themselves irreconciliable to them that descent from them, but favourable enough to vicious living.  
(GG) Ibid. p. 57 I was told there was a very intelligent man that said he was sorry that I had M. Martial for my Antagonist, as knowing him to be apt to mistake, which he conceived would be a vexation to me; and indeed I find his words true. p. 69. I must confess I find M. Martial still so confused a Disputer, that I know not to what purpose his manner of writing in this point should tend, but to puzzle his Reader and weary his respondent.  
(HH) Ibid. p. 19 M. Martial says that I vilify M. Thomas Goodwin as a man who by spinning out similitudes and conjectures, deceives his auditors; I say still that I expected from M. Goodwin arguments, but counted myself deluded with his conjectures; finding nothing to his purpose in any of these Texts, which were the main he alleged.  
(HH 2) Ibid. p. 3. I saw few or none regarded for clearing the truth but popular Orators, such as relate to great men or are useful to uphold a party, are the men esteemed; And p. 95. I may rather say that by my two Treatises there is such a wound given already to infant baptism, that however men may play the Mountebanks and skin it over, it will never be cured at the bottom.  
(TWO) Vide supra BB.  
(KK) Ibid. p. 10. I durst not justify such a practice as to gather a separated Church.  
(LL) Vide supra C.  
(MM) Vide supra BB.  
(NN) Tombs Apology p. 92. I doubt much how hence may be concluded any power of suspension from the Lords Supper, for every emergent scandal so judged by a congregation, or congregational Presbytery.  
(OO) Ibid. p 91. I have said that I doubted whether ever excommunication a sacris, or the Presbyterian, or the Independent Ecclesiastical Government would be proved to be Jure Divino by Christ's appointment; and I doubt whether the power of the Keys, Matth. 16. be any other then doctrinal; and whether Matth. 18. contain any other direction then about particular injuries betwixt brother and brother, or, Let him be to thee a Heathen and Publican, be any other then shunning familiar converse.  
(PP) Ibid. I confess that I take it to be but a matter of prudence whether each congregation have its complete power within itself, or that it be ordered in some things by an Assembly of select persons out of divers congregations, and whether congregations and Pastors be fixed or unfixed. p. 93. I suppose in the manner of doing these things, we have not certain precise direction from God's word, but that we are left free by God to order such things, though pertaining to Christians as Christians, by alterable rules of prudence.  
(QQ) Ibid. p. 93. Nor doth the Church lose by having a Christian Magistrate, if that jurisdiction be wanting, sigh I suppose it is better provided for by the constant care of a Christian Magistrate, if conscientious in executing judgement, if not, such censures have been seldom executed with conscience, or good effect.  
(RR) M. Marshals Defence p. 73. Have not multitudes of our Anabaptists swallowed down all Arminianism?  
(SS) A Defence of the lawfulness of infant's baptism, in answer to M. Spilsberry.  
(W) M. Spilsberry peculiar interest of the elect in Christ and his saving grace.  
(XX) Gangrene first Part, division second, p. 23. M. Den exercises in Lamb's Church, the usual theme that he is upon, is Christ's dying for all, for Judas as well as Peter, he often preaches this Doctrine (as those who have heard him do report) this is the everlasting Gospel, to believe that Jesus Christ hath died for all men, Turks, Pagans, and that all the sins of men committed against the moral Law, were actually forgiven and pardoned when Jesus Christ shed his blood, and none of them that ever men had committed, or should, were imputed to them, but men were only damned for not believing in Christ, and for nothing else.  
(YY) Ibid. p. 36. Oats who is a great Dipper and Preacher amongst them delivered in Bell-Alley, in Colemanstreet, not long ago, that the Doctrine of God's eternal election and predestination was a damnable Doctrine and error.  
(ZZ) Ibid. p. 1. M. Den answered, the Heathen had the Gospel preached to them in the creatures, and in them was revealed the knowledge of Christ crucified, if they had eyes to see it.  
(AAA) Ibid. He said there was a power in a man to resist grace, and that the grace that would convert one man would not convert another.  
(BBB) Gangrene first Part, p. 21. They teach that regenerate men who have true grace may fall totally and finally away from the state of grace.  
(CCC) Gangrene first Part, division second, p. 22. This M. Den was sent forth by Lamb's Church into Bedfordshire, Cambridgeshire, and those parts, to preach universal grace, and to rebaptize.  
(DDD) M. Wells preface to the short story of the rise, reign, etc. This kind of Doctrine takes so well here in London and other parts of the Kingdom, and you see so many dance after this Pipe, running after such and such, crowding the Churches and filling the doors and windows, even such carnal and vile persons (many of them) as care not to hear any other godly Ministers but only their Leaders.  
(EEE) M. Gatakers shadows without substance, p. 25. You or these you maintain affirm that the moral Law is of no use at all to a believer, no rule for him to walk, nor to examine his life by, and that Christians are free from the mandatory power of it; yea in Pulpits they cry out, Away with the Law. Gangrene second Part, p. 126. The Preacher observed that the hand-writing of Ordinances, the ten precepts fair written by the finger of God, was altogether taken away.  
(FFF) Ibid. p. 133. Hereupon Oats peremptorily affirmed and stood to maintain, that there was no power in any Christian Magistrate to inflict a capital punishment upon any member of a Church, unless first he was cast out of the Church, and so delivered to the secular power, what ever his offence was, though murder or Treason.  
(GGG) Ibid. Being pressed with the authority of that Text, He that sheddeth man's blood, by man shall his blood be shed, he and the rest cried out, What had they to do with Moses? they were Christ's Disciples, not Moses Disciples.  
(HHH) Gangrene second Part, p. 120. One of the followers of M. Simpson the Antinomian said it in the hearing and presence of divers, (M. Simpson being then also present) that if a child of God should commit murder he ought not to repent of it; and M. Simpson never reproved him for it, though by one present in the company he was spoken unto to do it.  
(III) Christ's counsel to the Angel of Laodicea, p. 41, 42. cited in Gatakers shadows p. 11. Nothing at all is required in any respect of him for whom Christ died (they are deceivers that teach otherwise) neither faith, nor repentance, nor self-denial, nor hearing, nor use of Ordinances, nor observation of Sabbath, nor doing as we would be done to, and the rest: They are false Teachers that make these duties, and teach that we must exercise ourselves in these things, or we shall have no part in Christ.  
(KKK) Gatakers shadows p. 2. M. Saltmarsh encourages Christians not to be troubled for any sin, nor to imagine that God is displeased with them, or that any afflictions do befall them for their sins, or that they shall ever be called to any account for them. Ibid. p. 9 You infuse such principles as these that God sees no sin in them, live they never so ill, nor like them any whit the less when they do sin, nor is at all displeased with them, or will ever call them to account for aught they do.  
(LLL) Ibid. p. 49. What you subjoin is scandalous. Place, say you, salvation upon a free-bottome, or else you make the Covenant but an old Covenant in new terms, in stead of, Do this and live, Believe this and live, repent and live, obey and live, and all this is for want of revealing the mystery more fully.  
(MMM) Ibid. p. 2. M. Saltmarsh preaches that Christ hath perfectly believed for us, and perfectly repent for us. Ibid. p. 36. He expoundeth all the places he quoted, wherein any duty was required, not as to be done by us, but as done by Christ for us, and so to be believed of us.  
(NNN) Vide supra III. also Gatakers shadows p. 11. It is the way that you yourself, and others of the Antinomian Party propound, to wit, that there is nothing required to be done by any for the obtaining of a share in the redemption and salvation procured and purchased by Christ, or for the application of Christ's merits unto any, and they may therefore be saved by Christ, without faith, or repentance, or new obedience, though they continue in infidelity, impenitency, and the worst sins that are.  
(OOO) Gangrene first Part, division second, p. 33. Hobson preaching against holy duties spoke thus; I was once as legal as any of you can be, I durst not eat a bit of bread but I gave thanks; I daily prayed and wept for my sins, so that I had almost wept out my eyes with sorrow for sin, but I am persuaded when I used all these duties I had not one jot of God in me. Gatakers shadows p. 5. Your strains of a more glorious spirit are like your vaunting elsewhere, of a more glorious light.  
(PPP) Gangrene first Part, second division, p. 8. A great Sectary writes from , that Christ came to witness and declare God's love to us, not to procure it for us, for if God take at any time any displeasure to us he had been changeable, seeing before the world began he saw us lovely in his Son, he came not to procure the love of God to us, or to satisfy him, as some say, but he was as I may say, a most glorious publisher of the Gospel. Ibid. p. 34. Hobson has printed that Christ did not by his death purchase life and salvation for all, no not for the elect, for it was not the end of God, in the coming of Christ, to purchase love and life, but Christ himself was purchased by love that he might make out love, and purchase us to love, for Christ came not to reconcile God to man, but man to God.  
(QQQ) Vide supra PPP.  
(SSS) Saltmarsh Treatises against M. Gataker.  
(TTT) The Treatise of Baptism p. 32. Therefore know the mind of God, and labour not anxiously about sins and the pardon of them, which is a great impediment to the comfort and holiness of our life.  
(VW) The Confession of the seven Churches, first Edition, Article 28. Those which have union with Christ are justified from all their sins, past, present, and to come.  
(XXX) Ibid. Article 25. The tender of the Gospel to the conversion of sinners, is absolutely free, no way requiring as absolutely necessary qualifications, preparations, terrors of the Law, or preceding Ministry of the Law, but only and alone the naked soul, a sinner and ungodly to receive Christ.  
(YYY) Gangrene second Part, p. 20. Some speaking to the Antinomian Tailor, deprehended in the acts of his theft, told him how sorry they were, that such a man as he should do these things: he replied, That he was troubled for them to see them sorry, but as for himself he was not troubled.  
(ZZZ) Ibid. The Maid said unto the Gentleman tempting her, How dare you offer to do this wickedness and sin against God? He replied, that God saw no sin in his children, that these were but sins of the flesh, which Christ had satisfied for; with other words to that purpose.  
(AAAA) Gangrene first Part, division second, p. 116. Three women of Lamb's Church makes it their ordinary to work on the Lord's day, and being spoken to about it, they said, They knew no Sabbath nor no such day, every day was alike to them, and one as good as another.  
(BBBB) Gangrene second Part, p. 126. The Lieutenant Preacher being urged with David's practice of bewailing sin, and craving pardon, answered, David was under a double Covenant, of the Law, and of Grace, we only under that of Grace: and though a believer should commit as great sins as David's murder and adultery, there was no need for him to repent, and that sin was no sin to him but a failing.  
(CCCC) Gatakers shadows p. 62. Nor have we any cause to wonder that all sorts of lose people do by whole shoals flock to and run after these that teach it, in many of whom what dreadful and dismal effects it hath had, though I could give hideous instances, yet I forbear to relate.  
(DDDD) Bloody Tenet p. 20. Concerning Baptisms and laying on of hands, God's people will be found to be ignorant for many hundred years, and I yet cannot see it proved that light is risen, I mean the light of the first institution in practice. Ibid. p. 166. But as there seems yet to be desired such constitution of the Christian Church as the first constitution and pattern calls us for, so also such a c●lling and converting of God's people from Antichristian Idols to the Christian worship, and therefore such a Ministry (according to the first pattern) sent from Christ Jesus to renew and restore the worship and Ordinances of God in Christ. M. Williams concerning the name Heathen p. 18. Having not been without (through the mercy of God) abundant and constant thoughts about a true commission for such an embassy and Ministry, I must ingenuously confess the restless unsatisfiedness of my soul in divers main particulars, as first, whether (since the Law must go forth from Zion, and the word of the Lord from Jerusalem) I say, whether Gods great business between Christ Jesus the holy Son of God, and Antichrist the Man of Sin, and son of perdition, must not first be over, and Zion and Jerusalem be rebuilt and reestablished before the Law and word of life be set forth to the rest of the Nations of the world, who have not heard of Christ: the Prophets are deep concerning this.  
(EEEE) Gangrene first Part, division second, p. 20. Laurence Clarkson of an Anabaptist turning a Seeker hath put out a Pamphlet called, The Pilgrimage of the Saints, wherein he endeavours to free himself from the reports divulged on him in the Anabaptists assemblies; concerning his laying down the ordinance of dipping as erroneously practised.  
(FFFF) Ibid. p. 31. Mistress Attaway disclaimed that she took upon her to preach, but only to exercise her gifts, for she could not be evinced that any in the world this day living had any commission to preach.  
(GGGG) Saltmarsh smoke p. 17, 18. None ought to give the Baptism of water now, because there is none that can give the gift of the holy Ghost with it; Baptism by water and by the holy Ghost being joined together both in institution, doctrine, and practise, are not to be separated nor given in such a time wherein that of the holy Ghost is not given; what God hath joined together, let no man put asunder, the fullness of time is not yet come for ordinances, for as there was several seasons for the giving out of truth before, so now.  
(HHHH) Gangrene second Part, p. 11. The Sect of Seekers grows very much, and all sort of Sectaries turn Seekers, many leave the congregations of Independents, Anabaptists, and fall to be Seekers, and not only people but Ministers also, and whosoever lives but few years (if the Sects be suffered to go on) will see that all the other Sects of Independents, Brownists, Antinomians, Anabaptists, will be swallowed up in the Seekers, alias Libertines; many are gone already, and multitudes are going that way, and the issues of these Sects and Schisms will be, that all will end in a looseness and licentiousness of living.  
(IIII) Spilsberries Saints Interest, to the Reader. Under pretence of seeking the truth by cunning and crafty inquiries they undermine the same, they deny unto such as believe in Christ, Church-fellowship and communion with Christ and his ordinances of the New Testament, for want as they say of a Ministry with power from God to call, and fit a people for ordinances, and to administer the same: this opinion much oppresseth and disturbs the godly, for whose sakes I have endeavoured to hold forth my portion of light.  
(KKKK) Gangrene first Part, division first, p. 33. See there a number of horrible blasphemies against the Trinity. Ibid. division second, p. 26. In one of the Churches of Bell-alley in Colemanstreet, the Divinity of Christ was openly disclaimed. M. Nie said that to his knowledge the denying of the Divinity of Christ was a growing opinion, and that there was a company of them met about Colemanstreet, a Welshman being their chief, who held this opinion. Ibid p. 111. The Anabaptists in Somersetshire denied the Trinity of Persons in the Deity, and affirm that there is but one Person in the Godhead, for if there be three Persons, there must needs be three Gods, and that Athanasius in his Creed doth blaspheme.  
(LLLLL) Gang. second Part, p. 5. The Lieutenant being asked about the third Person of the Trinity, denied there was such a thing as a Trinity of Persons, but affirmed them to be three offices.  
(MMMM) richardson's considerations against Featly, p. 16. The name Anabaptist came first from the Devil, and he will own whatsoever is written against them.  
(NNNN) Ibid. p. 2. How can Christ as he is God, be the Son of God, in respect of his eternal generation, any more than the Father is his Son by eternal generation? Secondly, if the Spirit of God be God (as he is) equal with the Father and the Son, all three infinite without beginning, each having the whole Divine essence, and yet there is but one essence, how can the Spirit proceed from the Father originally any more than the Father from the Spirit? and how can the Spirit of God have any more dependence upon the Father and the Son than they have upon him, seeing whatsoever is infinite can have no dependence upon any thing? Therefore the Doctor's words contain in them the nature of blasphemy; and to define how one can be three, and three but one, and always so remain, is above the reach of any man, I may say to him as Mat. 7.3. Luke 6.41, 42.  
(OOOO) Vide supra KKKK.  
(PPPP) Gangrene second Part, p. 123. A person of quality told me, that in Westminster Hall near the House of Commons door, a great Sectary had been discoursing with him, that he would be loath the Parliament should bring Paul Bests blood upon them, for denying the Trinity.  
(QQQQ) Vide supra. Also in Gangrene first Part, second division, p. 105. See Cousins of Rochester's horrible blasphemies against the Manhood of Christ; Den and Lamb do preach in this man's House.  
(RRRR) Gangrene first Part, division second, p. 5. M. Webbe, a man that pretends a new light, said to me, That he blessed God he never trusted in a crucified Christ, nor did he believe him to be the Son of God, nor the Scriptures divine, but humane inventions.  
(SSSS) Gangrene second Part, p. 142. A Sectary in Lamb's Church affirmed that he was Jesus Cbrist, and maintained it stiffly; the man was in his wits, for he spoke sensibly and to the things that were spoken of, though in this blasphemous abominable way.  
(TTTT) Little Non-such p. 3, 4. Some seeing the shape and form that man bears in his personal appearance, do conceive that God the Creator beareth the same form. Man was made according to the likeness of God in personal shape; it is said, God shown unto Moses his back parts, but his face should not be seen; therefore if he hath back parts and a face, he hath a shape, which when he pleaseth he can make visible, as than he did; What were the three men that appeared to Abraham as he sat in the Tent, if not the Trinity?  
(VWV) Gangrene second Part p. 134. John Boggis coming down to Yarmouth with Captain Hobson as his Chirurgeon, and in M. Oats company, he went from Anabaptism to the desperate height of Atheism, being spoken to at Table to give thanks, he said, To whom should he give thanks, whether to the Butcher, or to the Bull, or to the Cow? when it was told him, to God, he replied, Where is your God, in heaven, or in earth, aloft, or below, etc. going on in unspeakable blasphemies.  
(XXXX) Gangrene first Part, division second, p. 22. M. Webbe confessed that he was in the ready way to Atheism, and many of his companions in these opinions were turned Atheists.  
(YYYY) Ibid. p. 111. The Anabaptists of Somersetshire teach, that the whole Scripture doth hold forth nothing else but a Covenant of works: thus vilifying the whole word of God by the name Letter, and making their interpretation to be the Spirit. Little Non-such, p. 4. Some would have the whole matter of eating the forbidden tree, to be an allegory, and understand by the Serpent in this place no other than concupiscence, and by the fruit of the tree in the midst of the Garden, some other thing then the eating of a material Apple.  
(ZZZZ) Webbe affirmed, that the Scriptures were only a humane invention, and not fit for a rule of life and conversation for any to walk by; and in confirmation of this he said, The Scriptures were that golden Calf, and Brazen Serpent, that set at variance King and Parliament, and Kingdom against Kingdom, and things would never be well until the golden Calf and Brazen Serpent were beaten to pieces.  
(AAAAA) Gangrene third Part, p. 34. It was witnessed before the Magistrates of Norwich, that Priscilla Miles had said, None would speak against Anabaptists but drunkards and liars; she avowed there was in the Scriptures a number of lies.  
(BBBBB) The Anabaptists of Somersetshire say that the Scriptures are not the word of God, but the conceits of men, and that we are not to adhere unto them but to revelations. Gangrene second Part, p. 136. Clarkson in Colchester in his Sermon did vilify the Scriptures, all Ordinances, Duties, Ministers, and Church-state.  
(CCCCC) Man's mortality, or a Treatise wherein is proved both Theologically and Philosophically that whole man as a rational creature is a compound wholly mortal, contrary to that common distinction of soul and body, and that the present going of the soul into heaven or hell is a mere fiction. Ibid. The hell-hatched doctrine of the immortal soul discovered; the heaven's triumph in the wain of the world, to see such light break out on its posterity. Pag. 3. Death returns man to what he was before he was, that is, not to be, whence appeareth p. 8. that none ever entered into heaven since the Creation; during death, man is void of actual being, and has no present actual being in glory. p. 24. I prove it from the nonentity of hell, that there can be no casting into hell, before hell be. p. 28. Christ's humanity was three days and three nights in the grave after his death. Ibid. p. 29. I may possibly affirm that the place of glory for the dead Saints is not yet. p. 34. Christ's ascension was into the Sun: according to famous Copernicus, it is in the highest station of the whole Creation, it may be fitly called the right hand of God.  
(DDDDD) Gangrene first Part, p. 112. The Anabaptists of Somersetshire affirm that the Divine essence, which subsists in the persons of men, shall be reduced unto God again: but the persons shall be annihilated, for the soul is mortal, and the body shall never rise from the dead, that even the body of Christ did never rise from the dead, but was annihilated; the world shall ever endure by generation from time to time without an end. Ibid. p. 5. I asked Webbe of his opinion concerning the resurrection, and he affirmed that there was no more resurrection of a man then of a beast, nor had he any more soul than the body.  
(EEEEE) Ibid. Webbe a great Ringleader of the seduced Sect of Anabaptists, acknowledged no difference between the godly and the wicked for local torment more than is upon earth; he denies any local hell. Ibid. p. 26. Martial a great follower of Randall, maintained that there was no hell, that all the hell that is, is in this life, which is nothing else but the legal terrors and fear men had in their consciences.  
(FFFFF) Ibid. p. 5. Webbe denies that there are any devils more than men are devils in themselves. Gangrene second Part p. 6. A woman came to the Minister of S. Martin's to question him about his Sermon, and affirmed to him that there was not any such thing as sin, or hell, or the devil, or tentation, or the holy Ghost, or Scriptures; she said all the hell that was, was the darkness of the night.  
(GGGGG) Gangrene first Part, p. 112. The Anabaptists of Somersetshire do teach that God in the beginning did give forth of his divine essence, a variety of forms, and several substances, which we call creatures, so that God doth subsist in the creatures.  
(HHHHH) Ibid. They teach that the world shall ever endure by way of generation from time to time without an end.  
(JIIII) Ibid. Others of them teach that the whole Creation shall be annihilated and reduced into the Divine essence again.  
(KKKKK) Man's mortality p. 49. The resurrection of the beasts: all other creatures as well as man shall be raised and delivered from death at the resurrection; the death of the beasts was a part of the curse, and is to be taken away by Christ.  
(LLLLL) Vide Dissuasive, first Part, p. 116. also 145. Letter NNNN. Also Gangrenes second Part, p. 117. Dear friends, as you have cast off many Antichristian yokes so proceed to cast off all, a chief whereof are unequal marriages.  
(MMMMM) Little Non-such p. 5. God took one of Adam's ribs, made a woman, and brought her to him, how comes it then that there are forbidden degrees in marriage? or is it not so in truth, but a Popish injunction for their profit? The woman is of the man's own proper substance, then in regard there can be no more matches in this nature, the very next of kin were to join in marriage, and that both by custom and command. For example, we find that Sarah was Abraham's Sister, whom he took to wife, a better precedent we cannot have. Ibid. p. 6. So naturally confident were the servants of God in propagating by the next of kin, that Lot's daughters did not doubt to raise up seed to their Father. Lot might justly be blamed for drinking so liberally that he perceived not what he did, yet we find no reproof upon the daughters, because what they did was according to the institution. Ibid. p. 7. The next place that seems to fortify this opinion against all opposition, is that of Juda and Tamar his daughter in Law, the sincerity and integrity of Tamar was sublime. Ibid. The prohibition of degrees in Leviticus is to be understood of fornication, not of marriage. Tamar did not doubt to be her brother Ammon's wife, but detested the act of fornication. But for the holy institution of marriage with the next of kindred, we see it hath not only been permitted but commanded. If mutual correspondency happen betwixt the nearest of kindred, their marriage is most natural, most lawful, and according to the Primitive purity and practice.  
(MMMMM 2) Gangrene second Part, p. 9 Mistress Attaway among other passages spoke to them of M. Miltons' Doctrine of Divorce, and asked them what they thought of it, saying, It was a point to be considered of.  
(NNNNN) Gangrene first Part, second Division, p. 31. Mistress Attaway in her exercise delivered that God the Father did reign under the Law, God the Son under the Gospel, and now God the Father and God the Son are making over the Kingdom unto God the holy Ghost.  
(OOOOO) Ibid. 113. It is given out that Mistress Attaway met with 〈◊〉 Prophet here in London, who hath revealed to her and others, that they must go to Jerusalem and repair Jerusalem, and for that end Mistress Attaway hath gotten money from some persons; ten pounds of one young maid, and other money of others towards the building up of Jerusalem. Gangrenes second Part, p. 145. There is a Prophet arisen who is shut up for a time, but at the end of this Summer is to come forth with power to preach the general restauration of all things: which Prophet hath given a roll forth already into some hands, in which roll many things are written; and who ever hath that roll, hath the spirit of Prophecy; he hath appointed some to be publishers and Prophets, and to go to Jerusalem to build it up, where Abraham, Isaac, and Jacob shall meet them from heaven: and these persons thus sent unto Jerusalem, are assured they shall never die; with many other of this kind.  
(PPPPP) Divine light, sent forth by the Minister of the Lord Jesus whom he hath anointed his servant for the good of all in bringing glad tidings of good things unto the whole Creation.  
(QQQQQ) Ibid. These are the Antichristi-apostat-Arians in chief, that deny the holy Covenant of general redemption, by those the spirit discovereth the Antichristi-apostat-Arians, Egyptians, Sodomites and drunkards of Ephraim, the Devils incarnate, which are or shall be found to deny the Covenant of general redemption: This Antichristi-apostat-Arianisme is in that Dragon, that old Serpent called the Devil and Satan, in that he denieth the holy Covenant of general redemption, but this Dragon and grand Devil must be cast out of heaven the Church, and all his angels, the false Ministers and tyrannous Magistrates, must be cast out with him. Deniers of the Covenant of general redemption, and all brute beasts and hypocrites have approved themselves devils incarnate.  
(RRRRR) Divine light p. 15. The private kingdom of Christ's Justice must pass away to give place to the public kingdom of God the Father, in his Jehovah mercies unto all; the heavens and the earth shall not be destroyed, as drowsy drunken Ephramites, and blind Egyptians do imagine out of their own evil hearts by misconstruing the Scripture. Ibid. p. 2. In that abominable transgression of our first Parents Adam and Evah, we their children transgressing in the same line of Rebellion, by eating of the tree of knowledge of good and evil that is, by seeking in ourselves a righteousness, thinking to be wise, and making ourselves like to God, we became naked, foolish, blind, and desperately wicked.  
(SSSSS) Divine light p. 19 He sanctified the humane person of Christ to be a sacrifice. Ibid. p. 4. God setting himself in his lost creatures stead, namely, the whole Creation, God the blessed Trinity the three persons in unity in the spirit of the Deity setting themselves in Christ's humanity: the Father, Son, and holy Ghost, the whole Godhead set itself bodily in Christ to suffer for their transgressing creature. Christ in his humane nature feared when the Godhead and Trinity of persons came down in him to suffer.  
(TTTTT) Divine light p. 2. God was pacified by his own passionate sufferings in that heavenly conflict which the Deity and Trinity of persons had in Christ's humanity, when our God lovingly set himself to work out our salvation, he made his love so to overcome his justice, as yet to satisfy his justice meritoriously. Ibid. p. 6. God set himself in Christ's humanity in the essence of his Deity to work out our salvation, setting his love against his justice. Ibid. p. 5. Therefore the whole Trinity was forced to assume the whole power of the Godhead, to suffer that passionate suffering which was due to the transgressions of the whole Creation; this was the passionate work and suffering of the Godhead placed in Christ's humanity to perfect redemption for all.  
(VWW) Ib. The elect and reprobate in their several cases in Esau's world which is the world of the curse. Ibid. p. 8. The Father and the Son do commit their whole strength for the delivering the whole Creation unto the ministration of the holy Ghost, and therefore it is, that those that have been damned in Esau's world of the curse, could not be delivered until the holy Ghost came in full power, in the fullness of all charitable mercies unto every creature of Angels, spirits, and mankind; likewise because all power is committed to the holy Ghost, to manifest Christ a spiritual Christ and all-saving Jesus, therefore the holy Ghost speaking to Christ as just Judge, condemning, damning, and tormenting a part of his creation, etc.  
(XXXXX) Divine light p. 7. Esau's world of the curse is now almost passed away, and the world of jacob's blessedness is now entering in. Ibid. p. 14. Christ in his private kingdom sat Judge over the quick and dead, to condemn and execute torments upon the rebellious whom he held as prisoners for a time; but Christ in his public kingdom by the power of the holy Ghost shall reign for ever to bring up all to life and immortality: Christ's public Monarchical kingdom is now appearing, now the waters of troubles are abated, and in the new heavens and new earth of Christ's public kingdom, there shall be no more sea of Antichristian mysteries, only the old heavens and earth of Antichrists wickedness must be burnt up with the fire of God's Spirit, yea all things natural and supernatural must be changed at these resurrections now coming.  
(YYYYY) Divine light p. 7. In the world of jacob's blessedness now entering in, the reprobate condition of men and Angels shall be regained, death and hell shall be destroyed, all shall be created of new to life and immortality, the damned Prisoners shall be sent forth out of the pit. Ibid. p. 11. For a time millions of thousands were damned by their Antichristian works, yet not damned to perish for ever, for there is none can be damned totally, all the generations that are deceased in the old world of Esau, shall arise by glorious resurrections.  
(ZZZZZ) Ibid. p. 11. This true Christian vocal faith is to believe the Covenant of general redemption. Ibid. Those which believe and maintain the Covenant of general redemption are only the true Church, of whom Christ is the head.  
(AAAAAA) Ibid. p. 11. All the damned that did not or do not receive it must be saved by this faith. Ibid. p. 13. Although there were but three persons believers in the earth with Christ, yet God will have his whole Creation: although not any else did believe but these three in and with Christ. Ibid. p. 14. Such sons and daughters of God, only by believing are made instruments of blessing unto the whole Creation, although there should be but three in the whole earth.  
(BBBBBB) A description of Familism, and confutation of the Familists by Benjamin Bourn, to the Reader. Many of them being such formerly as were to be beloved and delighted in; Give me leave to speak according to men, were ye not once as real for Christ as you are now for Antichrist? yea I will be one witness what close communion you had with God, and how many times you have to the refreshing of many drooping spirits made a large acknowledgement of the manifestations of God's love and favour toward you in Jesus Christ.  
(CCCCCC) The discovery of Familism p. 10. Let not the Familists say, it is not M. Randall and we only that teach this doctrine of Henry Nicholas, there have been and are great Doctors of Divinity so called, yea and some great Peers, and persons of quality and estate in this Land.  
(DDDDDD) The discovery of Familism p. 2. Whosoever shall teach and persuade the people that the perfection and resurrection spoken of by Paul 1 Cor. 15. are to be attained in the fullness and perfection of them in this present time before the common death of the body, doth herein teach the deceitful doctrine of Familism taught by Henry Nicholas; but M. Randall does so teach, as sundry persons that heard him can witness, and so he does destroy the hope of the Saints as touching the personal coming of Christ in his glory to judge the quick and the dead, and of the resurrection of the bodies of the Saints, and of the glory of life everlasting of body and soul hereafter.  
(EEEEEE) Ibid. p. 2. M. Randall delivered that a man baptised with the holy Ghost, knew all things, even as God knew all things, which himself greatly admired as a great mystery. Ibid. p. 7. Henry Nicholas says of himself, God hath made me alive through Christ, and anointed me with his godly being, manned himself with me, and Godded me with him.  
(FFFFFF) Discovery p. 4. M. Randall turns the holy writings of Moses and the Prophets, of Christ and the Apostles, and the proper names, persons, and things mentioned and contained therein, into allegories, and gives them out to be the mystery and spiritual meaning of the same.  
(GGGGGG) Benjamin bourn's description and confutation, p. 6. Their first error is, that there is but one spirit or life in all things both in heaven and earth, and that is absolutely and essentially God.  
(HHHHHH) Ibid. p. 7, 8. Is this a universal Christ, as Antichrist calls him, that is the flesh and blood of the whole world, which the Godhead assuming makes out a discovery of himself to himself in and by all creatures whatsoever?  
(JIIIII) Description p. 13. Whether all things are the act of God yea or no? whether every creature in all its actions be acted and ruled by the Spirit of God? The error is explicated and confuted.  
(KKKKKK) Gangrene second Part, p. 7. When the Committee of Lords and Commons was in Guildhall, companies of thirty and fourties vented boldly all sorts of opinions, some maintained that no mortal spirit could sin, or be capable of sin; and it being objected, What say you to the Devils? they denied the Devils either sinned or could sin.  
(LLLLLL) Gangrene first Part, division second, p. 24. Nichols did justify to M. Greenhils' face, that God was the Author of all sin; that no man was sent to hell for any sins, but cast thither only because God would have it so.  
(MMMMMM) bourn's description, p. 24. These spirits that we call good and evil Angels, they call good or evil motions of man's mind.  
(NNNNNN) Ibid. Their third error is, that nothing shall remain eternally, but the essence, life and Spirit of God, which is now in all creatures.  
(OOOOOO) Ibid. Their fourth error is this, that the Scriptures are a confused allegory, a mere shadow, a false history, and ought not to be any man's foundation no more than any other Book or the Apocrypha.  
(PPPPPP) bourn's description p. 36. The coming, death, resurrection, ascension, and intercession of our Lord Jesus, is absolutely denied by all the principal writings and doctrines of the Familists. Ibid. p. 38. I will take here in their other error, that there is no resurrection nor last judgement for the world.  
(QQQQQQ) Ibid. p. 24. They say sixthly, that all ordinances are but meat for babes, that a man should live above them without the use of them.  
(RRRRRR) Ibid. p. 53. The first branch of their seventh Chap. shall be handled in this Chap. by way of question, whether perfection in the highest degree both of grace and glory be attainable in this life.  
(SSSSSS) M. Bourn to the Reader. I shall in the Treatise following lay open to the view of all men, not at the second hand, but by experience having often heard them both preach and dispute, what is that which commonly goes under the name of Familisme, what I shall say concerning it, is not out of malice to any person, neither shall I speak at random.  
(TTTTTT) Gangrene first Part, second division, p. 27. There is one Clement Wrighter in London an Arch-heretick and fearful Apostate, sometimes a professor of Religion and judged to have been godly; about seven or eight years ago he fell off from the communion of our Churches to Independency and Brownism, from that he fell to Anabaptism and Arminianism, thence to Mortalism, holding the soul mortal, after that he fell to be a Seeker, and is now an Antiscripturist, a Questionist and Skeptick, and I fear an Atheist.    

CHAP. V The lawfulness of Infant's Baptism.  
I Have at some length in the preceding Chapters set down the way and Tenets of the Anabaptists both here and over Sea, 
The extreme malignity of the Anabaptistick spirit.  both of the present & the former times: whereby it may appear to all who are willing to see, how malign a spirit has ruled in that Sect from its first beginning to this very day: a spirit carrying to the greatest errors and the grossest vices that ever any who were called Christians have stumbled upon: a spirit as much opposite to the honour of God, and to the salvation of men, 
It's enmity to the salvation of men.  as any that ever troubled the Church since its first foundation. It's favour towards the salvation of man appears in its great zeal to cast out of the Church, and deprive of the means of grace almost all mankind with the exception of a very few, if of any at all. When the most reformed of the Protestant Churches come before the fan of their censure, at the first shake they blow away that largest and most innocent part of them, their infants: all children who have not attained to the acts of faith and repentance, are to them in the flesh, under the power & within the verge of the Kingdom of Satan, as well as Jews, Turks, Pagans, and others who are not so much as entered within the hedge of Christ's sheepfold: and lest the spoiling of children of all the grace and gifts of God had not been a sufficient vastation, they are carried on by the spirit that leads them, to make as great havoc and desolation among those of riper years: they Unchurch the most of those whom otherwise they love as their best friends; they charge all the Independents, and the Brownists, and the most rigid of the Separatists for their baptising of infants with no lighter a burden then Antichristianism, and a clear denial of Christ's Incarnation: Neither here does their rashness stand, the small remnant of Christians, the Anabaptistick Societies, which alone they will honour with the title of true Churches, seem to them too many to be saved; therefore new separations are run into, and those so severe, that there lives not an Anabaptist upon earth, who by multitudes even of Anabaptists, is not condemned with all who adhere to his subdivision, as a man in a false way not only without, but in opposition to the true Church.  

In its di honouring of God be setting up a liberty, first for all errors.  This their extreme cruelty against the souls of men wont to be coloured with the show of zeal to the truth and honour of God, but this varnish is now almost quite wiped off: Behold, whither their zeal to the truth and honour of God is now evanished! They for some times were so eminently zealous against errors and vices, that very small ones were wont to draw from them an ejection out of the Church, a deliverance to Satan, and where the Civil Sword was in their hand, a putting out of this life, a public execution by the hand of the Hangman, when their Princes and Prophets were not at leisure to administer Justice in their own persons. Notwithstanding the loudest note that this day sounds in their song, is liberty and freedom from all punishments for what ever crimes; when all abominations imaginable are publicly proclaimed, when many more and much viler errors walk in our streets then ever any one place in any time did hear of, the great zeal of these religious men breaks out daily, in all the discourses they please, and actions they dare for the safeguard of the cursed instruments of these errors; passionately denying all power in any on earth to restrain, in the least measure, the open propagation of the most abominable lies, which Satan is able to utter by the tongue of any creature; no matter of Religion say they can fall under the cognisance of any State, the false Church has no right to censures or any Church Ordinance, the truest Churches can meddle but with their own members; they who never were of them, or have renounced membership with them, are without their Jurisdiction: so neither State nor Church can put any bar of the smallest censure upon the propagation of any error.  

And next for all vice.  And lest vice, the near kinsman of error, should find any harder measure, any greater stop from the hand of superior powers; this Sect with all the speed it can, is posting back to its first principles, the overthrow of the civil State as much as of the Church: That when ever they are found in the practice of their Doctrine, of the lawfulness of adultery, and incest, robbery, and murder, there may be none upon earth to control them. For this end they cast down the King and Parliament, Commons as well as Lords, all Incorporations, all Judicatories in Burgh and Land; that an absolute Monarchy, a full liberty for every man to do all his pleasure, without any fear of punishment, may be set up; That the Crown and Sceptre, the Kingship and absolute Sovereignty may at last be restored to the only true owners, the freeborn people of England, the individuals, as they love to speak, of the whole Nation.  
All this & much more have they set under their own hands as may be seen in the former Chapters. 
Their Brownistick and Arminian Tenets I have refuted in other Treatises  I have neither time nor mind to dispute all their positions; in my little Antidote against Arminianism I have in a short and popular way impugned it; their Tenets against the Protestant Churches in the heads of election, redemption, grace, freewill, and perseverance; In the first Part of my Dissuasive, I have debated at length enough the chief of those errors which they have taught their children the Separatists: The real holiness of all Church members, the necessity of separation for want of satisfaction in this point alone, the power of every member of the Church to preach the word, to ordain and to excommunicate when there is cause their very Pastors and Elders, the Independency of every Congregation from Presbyteries and Synods, the thousand years of Christ's visible reign upon earth; All this new light did shine first, and still burns most brightly among the Anabaptists.  
Although many of the Tenets mentioned in the former Chapter be dissembled and denied by divers of this Sect, 
Their Antipaedobaptisme and dipping shall here be briefly and plainly considered.  yet all of them will acknowledge as their own, what ever almost is practised either by the Independents or Brownists; and besides, two Tenets more, Antipaedobaptism, and Dipping: all who carry the name of Anabaptism, though through ignorance they know not, or through better instruction they descent from many positions of their Brethren, yet will avowedly and oft with passion profess their mind against the sprinkling of infants: paedorantisme to all of them I ever heard of, is an abomination.  
It will not therefore be amiss before I leave them to speak something to those two points, which all of them are content to take upon themselves as a Characteristic distinction from any other Sect. Let us then consider, First, whether it be lawful to baptise any infant; Secondly, whether sprinkling be sufficient, or if it be necessary to dip over head and ears all who are baptised?  
Concerning the state of the first Question, 
The state of the first question.  we need not controvert the quality of the infants to be baptised, Whether they must be the children of true believers, or only of professors without scandal; whether of Church members only, or if it be enough that their Parents be Christians in the largest signification, all this belongs to another place. The only point pertinent here, is, Whether any infants may be baptised? The champions for the Anabaptists side in their Declaration of the public Dispute intended by them with the City Ministers for their Tenet, set down their These in these express terms, No infants ought to be baptised; The formal contradiction hereof is, Some infants ought to be baptised: for this Position, I propone some few scriptural reasons. Who have leisure to see this point debated at length, may look upon the worthy and judicious Writs of M. Martial, M. Black, M. Gear. M. Ainsworth also in his last Writ, and M. Cotton in his latest, learnedly and zealously maintain this truth against the Anabaptists.  

The first reason for the affirmative.  My first reason I frame thus, Who ever have a good right to the first Sacrament of the New Testament ought to be baptised: But some infants have a good right to the first Sacrament of the New Testament: Ergo, Some infants ought to be baptised. The major is naturally clear, it needs no more for its proof but the explication of the terms of the Proposition, for Baptism and the first Sacrament of the New Testament are one thing, and aught to be baptised is nothing else but to have a good right to Baptism.  

Who have right to the chief promises have right to some of the seals which God has appointed to be a means of assurance of these promises, unless the Lord himself have made a special exception.  All the question lies in the minor, which thus I prove, Who ever have right to the chief promises of the New Testament, they have right to the first Sacrament of the New Testament, if the Lord have not put some impediment to their participation of that Sacrament; But some infants have right to the chief promises of the New Testament, and the Lord has put no impediment to their participation of that Sacrament: Ergo. About the major I see one, and but one, makes some velitation, all the rest give it for granted, for it is grounded likewise on the nature of the terms of the proposition, the chief promises of the New Testament and the first Sacrament; this is the sign and seal, that the thing signified. The reason proceeds not from every thing signified to every sign, but from the chief thing signified to the first sign: some of the blessings which Circumcision did seal, belonged to Melchisedek, to Lot, to Job, and others who were not so fare as we read circumcised, but the main promises sealed by Circumcision, In thy seed all the Nations of the earth shall be blessed; The Messiah coming of the posterity of Abraham, Isaac, and Jacob, the Covenant of grace as it was administered under the figures of the Ceremonial Law, did belong to the people of Israel alone, and to the proselytes who joined themselves to their body. Nor do we speak but of the first sign, for unless there be a right to this, there is a right to none, and where the Lord has appointed signs to seal up thereby the assurance of his promises, to deny to them whom God will have to be assured of the promise, the use of all the seals, which he has instituted to be the spiritual means of that assurance, were on man's part a great unjustice, except the Lord himself have put a bar to the participation of these seals, as in the Sacrament of Circumcision of old he did to women, and to male infants before the eighth day, and to all born in the Wilderness during the time of their forty years wandering therein.  
But it is upon the minor that our Adversaries bestir themselves to purpose: they deny stoutly both its parts, 
Infants have good right to the promises of the Covenant of grace.  all the scriptural objections which they can make against infant's baptism, they count impediments put by God to paedobaptism; and upon this ground they deny the last part of the minor; this we shall consider when we come to answer their objections, it were not so pertinent in this place. The first part likewise of the minor they deny, affirming that no infants have right to any promise of the New Testament before the time of their actual faith, which they say cannot possibly be in them before the years of their discretion. This is the greatest and most dangerous knot in the whole debate, for we do not so much contend for the outward Sacrament to infants, as for their spiritual right in God and his promises: all our adversaries deny to all infants all right in God, all interesses in his promises and Covenant, as much as they do to Turks and Pagans: Some of both (say they) may be elected and saved, but neither of both have any place in the Covenant of grace or any Gospel promises, till they be called by the Word, and by an actual faith have embraced the Gospel. If therefore we make good the right and interest of any infants in the chief promises of the New Testament, we establish the main hinge of this whole controversy. For this end we will endeavour to clear from Scripture these four propositions; First, that the infants of the Jews had real and true interest in the Covenant of grace, even before the coming of Christ; Secondly, that the infants of the Jews had that same right in the Covenant of grace, after the coming of Christ in the New Testament; Thirdly, that the infants of the Gentiles under the old Testament, when their Parents became proselytes, had right to the Covenant of grace; Fourthly, that the infants of the Gentiles under the New Testament had that same right continued.  
The first we prove from Genesis 17. ver. 7, 12, 13. 
The infants of the Jews had real interest in the Covenant of grace before the coming of Christ. Gen. 17.7, 12, 13.  I will establish my Covenant betwixt me and thee, and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy seed after thee: And he that is eight days old shall be circumcised among you, and my Covenant shall be in all your flesh. Here God enters in Covenant, and promises not only things temporal, but the chief of all spiritual blessings, that he will be a God to Abraham's seed as well as to himself; and this his seed is understood of infants as well as others, for with all these this Covenant is made, who carried the seal of it in their flesh, and some of these are expressly said to be but eight days old: this gracious Covenant was the ground of their Circumcision, and of all the legal ceremonies exercised about them as true members of the Jewish Church: The first males were holy to the Lord, Christ as was the custom of other infants was brought to the Temple, Luke 2. 
Luke 2.  to be presented to the Lord and to have a sacrifice offered for him; in the second command the Lord promises mercy to the children of faithful parents, not only in the third and fourth, but in the thousand generation; and although the Parents were wicked, yet the Lord acknowledges his interest in the Jewish children, and theirs in him, Ezek. 16.20, 21. 
Ezek 16.20, 21  Moreover thou hast taken thy sons and thy daughters whom thou hast born unto me, and these hast thou sacrificed unto them to be devoured, thou hast slain my children. Here the Jewish infants burnt by their idolatrous Parents and sacrificed to Molech, are called Gods children, and are said to be born to God.  
The second proposition, the continuance of this right to the Jewish infants under the Gospel: some deny it, but absurdly; for Christ when he came was a Mediator of a better Covenant, Heb. 7.22. 
Also after Christ's coming under the new Testament. Heb. 7.27.8, 6.  By so much was Jesus made a surety of a better Testament; and 8.6. He is the Mediator of a better Covenant which was established upon better promises. The Covenant of grace for the substance was ever the same, but for the manner of its administration it was the longer the better, and after Christ's incarnation best of all: but it had been evidently worse after that time in a very great and main particular, if all Jewish infants which before were Church-members and partakers of the sacrifices and Sacraments, as the elect ones of them were of the spiritual promises, should have lost these privileges, after the coming of Christ; and have been so far then unchurched, that neither Covenant, Sacrament, Promise, nor any such benefit could belong to them before their years of discretion. But they who are resolute to controvert this point, I hope will be content to be silenced by the Apostles determination, 
Acts 2.39.  The promise is unto you and to your children: It is a vain elusion to say, the Apostle is speaking of the promises of the extraordinary gifts of the holy Ghost, for infants are less capable of those then of any graces and gifts in controversy; also it is evident that the Apostle is speaking of the great promise of making Jesus crucified and risen from the dead, Lord and Christ, v. 36. the Author of remission of sins, v. 38. of salvation, v. 31. as well as of the extraordinary gifts of the holy Ghost. Neither is their evasion better who would have no other children here understood then these who are called, for so neither remission of sins, nor salvation, nor Christ, nor any gracious promise, should belong at all to any child of Abraham before he were called, no not to Isaac, nor Jacob, the children of the promise, in the time of their infancy, which is expressly contrary to the former Scripture, and to the common sense of all well advised Christians.  
As for the third proposition, the right of proselyte infants under the Law to the Covenant and the Sacrament which then did seal it; it is clear from Gen. 17.12. 
The Infants of proselyte Gentiles under the old Testament had right in the Covenant of grace. Gen. 17.12.  He that is eight days old shall be circumcised among you every manchild in your generations, he that is born in the house, or bought with money of any stranger which is not of thy seed. The infants of strangers bought with money though not of Abraham's seed, are commanded to bear the sign of the Covenant of the Lord in their flesh. Exod. 12.48, 49. 
Ex. 12.48, 49.  When a stranger shall sojourn with thee, and will keep the Passeover to the Lord, let all his males be circumcised, and then let him come near and keep it, and he shall be as one born in the Land, one Law shall be to him that is home-born, and one to the stranger that sojourneth among you. Here the stranger Gentile, who is desired to join, is admitted to the same Law and privilege with the Jew.  

The Infants of believing Gentiles under the New Testament have right in the Covenant of grace.  For the fourth, that the infants of believing Gentiles have right to the promises of God under the New Testament, it is clear from what is said: for if it were otherwise, than their condition after Christ's incarnation should be much worse than before, which may not be admitted: but however this may be, many places in the New Testament will decide the quarrel, I cite but two, Rom. 11.24. 
Rom. 11.24.  For if thou wert cut out of the olive tree, which is wild by nature, and were graffed contrary to nature into a good olive tree; how much more shall these which be the natural branches be graffed into their own olive tree? Here the whole Church of the Gentiles is graffed into the root of the natural olive, and that the more room might be left for them the Jews are broken off. Before the breaking off of the Jewish branches some of the Gentiles were ingraffed with them in the root Christ, and then the infants of the Gentiles as well as their Parents enjoyed the privileges of the new Covenant; when the body of the Jews is broken off, to this end that the Gentiles may grow in their place; shall not the Gentiles then enjoy the Jewish privilege, at least their own privilege which themselves enjoyed in worse times? for as we have showed, under the Law the infants both of Jews and Gentile proselytes did live by the fatness of the root, as well as their Parents: The manifold wind and turn of the adversary from this place, does but wrap them the further in the net.  
The next place I cite is the first of the Cor. 7 14. 
How infants are holy. 1 Cor. 7.14.  For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the Husband, else were your children unclean, but now are they holy. Here the children of Christians are affirmed to be holy, that is, separated and dedicated to the service of God, as those who are in Covenant with him, to whom he is a God and whom he takes for his people: for the Church in the Old Testament, both young and old, were accounted a holy and separate people, Deut. 14.1, 2. Ye are the children of the Lord your God, thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself above all the Nations that are upon the earth. Isaiah 63.18. The people of thy holiness have possessed it but a little while: This privilege continues to the Church in the New Testament to the world's end, 1 Pet. 2.9. But ye are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, which in time past were not a people, but are now the people of God. The Anabaptists for to lose the knot of this argument, endeavour with much pain to cast a mist of confusion upon the whole text; but to make clear and short work with them we reason thus, The holiness spoken of by the Apostle Paul here, is one of three, either the holiness of justification and inherent sanctification flowing from the application of the blood of Christ, and inhabitation of the holy Ghost; or else a civil holiness of legitimation flowing from the lawfulness of a just matrimony; or else a federal holiness, whereby the whole church of God, young and old, by virtue of his covenant with them are separate and dedicated unto him; no other senses use to be ascribed to the word holy in this place by any disputant: the first two are inconsistent with the text, the third therefore must be received. The first cannot be approved by any who is sound in the doctrine of justification and sanctification: for who ever will make all the children of every believing parent to have the holiness of a real justification and sanctification, must either recall this tenet, or in the end cannot but join with the Papists and Arminians in their great article of total and final apostasy from the most saving grace.  
As for the second sense, we deny that ever in Scripture children are called holy, because begotten in lawful marriage: for so the children of the greatest Idolaters and worst of the Pagans, who have no relation at all to God, but as sinful creatures dedicated to Idols; that is, of creatures very unholy, and at best merely natural and civil, must be accounted holy according to Scripture. 2. The Apostle speaking of an holiness which belongs to the Corinthians children, from this, that one of their parents is a believer; Legitimation cannot be such an holiness, for the faith of one or both parents contributes nothing to that; the children of two unbelievers are as lawful as the children of two believers, and so as holy in such a sense. But the holiness whereof the Apostle is there speaking, is such whereof the children of parents who are both unbelievers are not capable, for it belongs to the children by virtue of the faith of one of the parents: So this civil holiness of legitimation, if there were any such, could not agree to the Apostles words in hand.  
The first two senses being removed from the words, only the third does remain, a federal holiness, whereby the children are joined with God in covenant, and dedicated to the service of God by virtue of that covenant, as well as their parents. Such an holiness is a good reason of that which goes before, and a solid ground of solution of the Corinthians scruple which the Apostle is losing: they had propounded to the Apostle their doubt, If a believing husband might lawfully cohabit with his unbelieving wife; the Apostles answer is affirmative: and the reason of the answer is, because what ever the unbelieving parties may be in themselves, yet their cohabitation is sanctified to believers, and of this sanctification the holiness of their children is brought for an evidence, since the Lord counted their children holy and in covenant with him, the believers might rest assured that their abode with their companions (though unbelieving) was acceptable unto God.  
The Apostle here is speaking of husbands and wives, not of men and whores, though some other Scriptures should prove the bastards of believers to be holy, yet this Scripture speaks nothing either of them or of their holiness, or of any thing else belonging to them: only to settle the conscience of believing husbands and wives, concerning their lawful abode and sanctified cohabitation with their unbelieving companions, the foederal holiness of their children is brought in for a proof. To have said that children was lawful, was no more than that their marriage was lawful, which was not the question: but to say that the children of their lawful marriage were holy, did infer not only the lawfulness of the marriage, but the sanctified use of the marriage, and that now their cohabitation was without sin and acceptable to God.  
My second argument I take from infant's Circumcision, 
The second argument is from the Circumcision of Infants.  which thus I frame. Circumcision was administered to infants under the Law. Ergo, Baptism ought to be administered to infants under the Gospel. Nothing here is doubtful but the consequence, which thus I prove. Baptism under the Gospel succeeds to Circumcision under the Law. Ergo, if Circumcision was ministered to infants under the Law, Baptism ought to be ministered to infants under the Gospel. Both the consequence and the antecedent of this argument are denied.  
When for the proof of the consequence we bring in the common rule of reasoning from analogy and proportion, 
It is safe to resume from scriptural consequences, yea, proportions.  these of the adversaries who prove to be so great disputers as to challenge the chief Ministers of the City to public debates, do deny to us all such rules of disputation, and which is much worse, avow their misregard of what ever consequence we are able to fetch from any Scripture by the rules of the rightest reason; leading us directly to that base and brutal fancy of the Jesuit Veron, who for a time did please himself to admit from Protestants in all controversies, no consequences at all, but only express, formal, and syllabick texts. Though the Jesuits themselves did cry down and crush this irrational & inhuman conceit of their colleague, yet the Anabaptists, among many more exploded and sopited errors, show their boldness to renew this also; but in this madness, their learned friend M. Tombs deserts them; for he only admonishes us to be sparing & cautious in our reasoning from proportion in positive and institute worship: his advice we mind to follow as very reasonable: for we do not from analogy infer the institution of Baptism, or any other positive worship, only the application of Baptism, a worship instituted by an express command, to a certain subject, to wit, infants; and to reason thus far, yea farther from proportions and analogies is the frequent custom both of Christ and his Apostles; thus the Lord proves it lawful for his Disciples to pluck the ears of corn on the Sabbath, from David's eating of the shewbread: and the Apostle proves the necessity of maintaining the Ministers, from not muzling of the mouth of the Ox that treadeth out the corn, and their living by the Altar who serve at the Altar, 1 Cor. 9.9.  
But the greatest stick is upon the antecedent, Baptisms succession to Circumcision; we therefore prove it from Col. 2.11, 12. 
Baptism succeeds to Circumcision. Col. 2.11, 12.  In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the Circumcision of Christ: buried with him in Baptism, wherein also you are risen with him. The Apostle here showing our completeness in Christ, tells us that we have in him the main thing signified by Circumcision, the spiritual Circumcision of the heart not made with hands, the putting off of the body of sin: also that in place of the abolished rite of Circumcision we have the new rite of Baptism, whose substance and signification was the very same with Circumcision, a burial with Christ, and a resurrection with him, a kill of the body of sin, and quickening of the new man in the life of every grace. The Apostle in this his parallel and comparison of the two Sacraments is clear, in making the substance and signification of both to be really one. In this also that Circumcision is put away, and accomplished by the coming of Christ, the body of all the old shadows; but that Baptism yet remains in the Christian church in place of Circumcision, having the same ends and significations therewith. Many dissimilitudes are here brought by some to hinder all proportion, analogy, and parallel betwixt these two Sacraments, but how many soever can be brought they will prove no more but that those two are not one, which was never affirmed by any: things that are like and agree only in some third cannot possibly be one, for identity destroys analogy and similitude.  
But if two concordances betwixt Baptism and Circumcision be made good, the third for which we reason will of its own accord follow, if it be clear that Circumcision and Baptism be both of them seals of the same covenant; and both of them initiating seals; it follows that if infants were capable of the one, they are also of the other. If the first two do not clearly enough appear from the last passage of the Apostle, there be many more Scriptures beside to make them evident.  
The first similitude betwixt Baptism and Circumcision is, their sealing of the covenant of grace, 
Circumcision did seal the Covenant of grace.  and the blessings therein contained; this of Baptism was never questioned, but of Circumcision the Anabaptists did ever deny it; we prove it first from Gen. 17.11. 
Gen. 17.11.  and it shall be a token of the covenant between me and thee; what covenant was this whereof Circumcision is here called a token? (or as the Apostle speaks, Rom. 4.11. a sign and a seal) Moses expresses it in the 7. v. calling it an everlasting covenant, wherein God promised to be a God to Abraham and to his seed after him: this covenant must be of grace, since the Lord the fountain of grace and glory promises therein to communicate even himself to Abraham's posterity. It is true, according to the wise and wonderful dispensation of the grace of God, both under the Law and Gospel, the promise is preached to the whole seed, and all the members of the visible church whether elect or reprobate; but what is offered to all in the Word and Sacraments, is conferred only upon the elect by the efficacy of his grace who works all in all according to the good pleasure of his will.  
It is clear also from Deut. 30.6. 
Deut. 30.6.  that Circumcision was a seal of the covenant of grace, and the Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart and with all thy soul that thou mayest live; here the thing signified by the rite of Circumcision is the sanctification of the Spirit, and the planting of the love of God in the mortified heart, which without all doubt are two of the principal promises of the covenant of grace.  
Likewise, Rom. 4.11. 
Rom. 4.11.  is so clear that in reason it ought to stop all mouths from farther debating in this point, and he received the sign of Circumcision a seal of the righteousness of faith. Whence we reason, The covenant that brings to Gospel justification, to the righteousness of faith, to remission of sins and happiness, is the covenant of grace. But the Apostle there affirms Circumcision to have been a seal of such a covenant. Ergo.  
It's true, the covenant of grace, 
The covenant of grace has been diversely administered, but ever the same and never mixed.  in its administration before Christ's coming in the flesh, was clothed with many shadows of now abolished ceremonies, and had adjoined to it upon mount Sinai the old covenant of works to be a severe pedagogue for the pointing out the way to Christ, unto the very unruly children of Israel, and for keeping them in awe and terror by its threats and curses; also for alluring them to obedience by its temporal promises: we grant because of those adjuncts the covenant of grace is sometimes spoken of as an old covenant, and is distinguished from its very self as it was administered by Christ after his incarnation, the old dress of Sinai being changed as of an old garment: but that the thing was ever the same, advised Christians must be loath to doubt, for if the covenant which the Lord made with Abraham and his seed under the Law be not truly and substantially the new covenant of grace, we desire to know by what means they obtained either grace or glory: and to put all the Fathers of the Old Testament in so beastly a condition as excludes from grace and glory, who dare be so insolent? Now if we grant them a covenant which did bring them to a state of grace in this life, and of glory hereafter, how can we deny it to be gracious?  
That which they speak of a mixed covenant is not much to the purpose, we did never deny the adjunction of ceremonies and temporal promises, and the whole covenant of works unto the covenant of grace under its first administration: yea, under the very New Testament where the administration is much changed, the new covenant wants not both its sacramental ceremonies and the promises of this life; but none of those adjuncts do change the state and nature of the principal; it remains ever a covenant of pure grace without any mixture; it is neither in the whole, nor in any substantial part turned into a covenant of works; it may not lose its denomination if it keeps its nature; it may neither be counted wholly a covenant of works, nor a mixed covenant of grace and works.  
For the other part of the similitude that Circumcision and Baptism as they are seals of the same covenant, so they are both initiating seals, 
Both Circumcision and Baptism are initiating seals.  ceremonies whereby the first solemn entry into this covenant is made, is scarce controverted by any; of circumcision the thing is evident, whatever covenant it sealed it was an initiating seal thereof; for it was the very first ceremony exercised about any person: they of age at their profession of the faith were circumcised, and infants in the eight day of their life; no uncircumcised person might enter the Tabernacle or Temple, or eat of the Paschall supper. The same is true of Baptism, upon those of age who profess faith, Christ immediately puts Baptism, Go preach and baptise: none may participate of the Lords Supper who is not before baptised: this was the order of the Apostolic Churches, Acts 2.38.41, 42. The Apostle exhorts his hearers, first to repent and be baptised: this being done, thereafter they go to the breaking of bread. M. Tombs the over-turner of this order is deserted herein, as in many other of his notions, by all the Anabaptists I know.  
Thus the parts of the analogy which we touch upon are made good, as for our inference that Baptism being an initiating sign of the same covenant in which Circumcision initiates, therefore as Circumcision was administered to infants in their solemn admission to the covenant under the Law; so baptism ought to be administered to infants in their solemn admission to the same covenant under the Gospel. The main things objected against this conclusion are two; first, that neither under Law nor Gospel infants were admitted to any covenant of grace. I grant if this exception were made not to the conclusion which is an informal way of answering, but to the consequence or antecedent or some proposition, it is very relevant if it were true; but in the former argument I have demonstrated from divers clear Scriptures its falsehood.  
Their other exception is, 
There needs not a particular command for the application of a sacrament to the divers ages, and sexes, and conditions of persons.  that the parallel were it most harmonious in never so many things, yet if it be to the purpose, it must hold also in this, that as Circumcision had an express command for its application to infants, so must Baptism. We answer, that this exception is the very point in question, which this whole argument and the former, and all that follows intent to prove; that for the application of Baptism to infants, there is so much of a divine commandment as is requisite in such a case. That express commands are not required for the application of ordinances to the divers ages, sexes and conditions of subjects, is clear in a number of instances: Who ever did require a particular command, or express institution for admitting of women to the Lords Supper? for the baptism of old men, the baptism of Kings, of Queens, of Merchants, and so forth? If the premises therefore be granted as we have proved them from Scripture, that infants are in the covenant of grace, that Circumcision was, and Baptism is a Sacramental seal, initiating and solemnly bringing into this covenant all who are admitted thereto; and that Circumcision did initiate infants therein, it will not in reason be avoided, but Baptism must still do the same, and that to deny Baptism the initiating seal of the covenant of grace to infants, is nothing else but the excluding of them from the covenant of grace itself.  
It is Mr Tombs remark, that under the very Law Baptism was in use, 
Infant's Baptism under the Law.  and Mr Martial adds very judiciously from the Talmud from Maimonides and other Authors, that who ever were circumcised among the Jews were also baptised, infants as well as their parents, women as well as men. That this custom of baptising all who were added to the church, children as well as parents, did constantly continue in all ages of the Christian church, is proved by many without any satisfactory reply; but we intent here to dispute from Scripture alone.  
Our third argument we take from Mat. 28.19. 
The third argument from Mat. 28.19.  Go ye therefore and teach all Nations, baptising them in the name of the Father, of the Son, and of the holy Ghost. Hence we reason thus, To whom that commission of the Apostles to baptise did extend, they are commanded to be baptised: But to some infants that commission of the Apostles does extend. Ergo. The minor only is questionable, we prove it by these reasons; first, To whom the chief matter of that commission does belong, to them the commission does extend; But to some infants the chief matter of that commission does belong: 
The promises of the Gospel belong to infants.  for the chief matter thereof was the glad tidings of salvation in Christ, the holy covenant and mercy promised to the Fathers, the oath sworn to Abraham, as Zachary expounds it, Luke 1.72, 73. Now that the covenant and promise in the very terms of it concerned infants as much as any, appears by the words of God to Abraham, Gen. 17.7. I will be thy God and the God of thy seed; and Peter, Acts 2.39. does preach expressly, that this promise did belong as well to his hearers children as to themselves.  

Infants are not in a worse condition under the Gospel then under the Law.  A second proof, if this commission of the Gospel of salvation, and its initial seal extend not to any infants, than the extent of the covenant of grace should be much straighter among the Gentiles than it had been among the Jews: for infants are a great part of every Nation, and among the Jews the covenant in the promise of grace and of glory, and in the seals of both was extended to infants as well as to any others; so if among the Gentiles now under the Gospel infants were excluded, it would be a very sensible and pitiful restraint of the covenant; but a very absurd one, for every christian Nation has the covenant of grace communicate to them in no worse, but in much better terms than the Jews of old.  

All who are baptised needs not be capable of teaching.  The great objection against all this, is this argument; None are the objects of baptism, but who first are the objects of teaching; But infants are not the objects of teaching. Ergo. We answer, that both the propositions may be denied, there is no necessity of the major, for although the commission of teaching and baptising go together, yet this infers not any necessity of applying these two commands to the self same persons; be it so that these two acts are ever conjoined, and that teaching must ever go before baptising, for the parents ought to be instructed before the children be baptised, and in the right administration of baptism, the nature of the covenant is always declared before the seal of the sacrament be appended; yet it follows not that the same persons who are to be baptised, are at that same time to be taught: as in the commission for Circumcision, Gen. 17. all the precepts concern not the self same persons, but some the parents only, some the infants only, and some both, v. 12. he that is eight days old shall be circumcised among you; this belongs only to infants, but the 11. v. ye shall circumcise the flesh of your foreskin, this belongs only to the parents, and those of age, for no other could obey this injunction: and v. 10. every manchild among you shall be circumcised, belongs alike both to old & young. Even so that in the Law of Baptism some of the injunctions should belong only to the Pastors, as the act of preaching; and baptising and others, only to the elder people that are to be baptised, as that of being taught; and others, as that of being baptised, to the younger also who are not able to be taught, there is no absurdity.  
The minor also is denied upon divers grounds. 
Infants are Disciples.  I speak not of that which divers maintain of the actual faith of children, and of the application to infants, of that of Isaiah; they shall be all taught of God, from the least to the greatest. But I desire that to be considered, which many more affirm, and divers of the Anabaptists themselves do press, that the word which Christ uses in his commission to the Apostles is, mathetevein, which signifies say they, not to teach, but to make Disciples; now infants may very well go under the name of Disciples, for they are brought to the School of God, the visible Church, and there they are dedicated to God's discipline, and have their names given up to be the Lords subjects and scholars. Sundry scriptures also are produced where infants are counted Disciples, as Act. 15.10. why tempt ye God to put a yoke upon the neck of the Disciples? Circumcision is the yoke whereof the Apostle is speaking, now they on whose neck ordinarily that yoke was put were only infants.  
A third reason for the proving of our first minor, is this, 
Infants have interest in the Trinity.  To whom the form and end of Baptism expressed in the place in hand does belong, to them the commission set down in Mat. 28.19. does extend; But to some infants the form and end of Baptism expressed in that place does belong. Ergo. The minor is grounded upon the words of the text, for they make the form and end of Baptism to be a dedication of the person baptised to the Father, Son, and holy Ghost, and an interessing of the three Persons in the baptised party: now the necessity to dedicate christian infants to their Creator, Redeemer, and Sanctifier, and the interest of all the three Persons in the infants of their servants so dedicated unto them is evident.  
A fourth reason for the probation of that first minor, whosoever may lawfully be baptised to them, 
Infant's may be lawfully baptised.  the commission in hand does extend; for the baptism of women, of old men, of Kings, of Beggars, and of all sexes, ages, and conditions, is grounded upon this command, though neither their names nor their qualities be therein expressly set down, nor can be fetched from thence, but only by consquence. Now we assume, that some infants may lawfully be baptised: this, both the present argument and the two former, and these that follow, do prove, and the Apostle Peter, Acts 2.39. does evince by this argument, To whom the chief ground of Baptism does belong they may lawfully be baptised; But to some children the chief ground of baptism does belong, to wit, the promises of the new covenant: those says he, belong to you and to your children; and upon this as a principal foundation he builds his exhortation to them to be baptised.  

Arg. 4. from the Baptism of whole families.  Our fourth main argument is this, The blessing which God bestows on whole families without exception of any infant, ought not to be denied to all infants; But baptism is such a blessing. Ergo. The major is grounded on that laudable conformity which ought to be in all men with God; when he is good, our eye without reproof may not be evil: the minor is proved from divers Scriptures, where the Apostles did baptise, not only them who are declared to believe, but with them their whole household, whose actual believing is not at all expressed, Acts 16.15. 
Acts 16.15.31  when she was baptised and her household, ibid. v. 31. thou and thy house shall be saved; and v. 33. he and all his were baptised, and 1 Cor. 1.16. 
1 Cor. 1.16.  I baptised also the household of Stephanas. No exception here is made of infants, and if any should except them because they cannot hear the Word and believe, they must exclude them also from the other spiritual benefits mentioned in these places, even from salvation itself; for as our Saviour speaks to Zacheus, Luke 19.9. This day is salvation come to this house; and the Lord shown by the Angel to Cornelius, that Peter should tell him words whereby he and all his house should be saved, Acts 11.14. So Paul tells the keeper of the prison, that upon his faith himself should be saved and his house, Act. 16.31. How great a wrong it were to exclude infants either from the promise or from the seal of salvation, when both are conferred upon whole households, whereof infants are the most innocent parts, may be seen in all the preceding practices of God, from the first institution of any initiating sign to that day; What ever man, either Jew or Gentile, was moved by God to join himself to the visible church, as himself did hear and make profession of his faith, and receive the seal of Circumcision, so also all his male infants were circumcised, though they could neither hear nor believe. This bounty and kindness God did never afterward retract, and for any man to do it, it were a great presumption; for so the Jews in the New Testament where their comforts are enlarged should be in a more sorrowful condition than the very Gentiles were in the Old; for then the Proselytes upon the profession of their faith, had all their infants though unable to believe, taken within the covenant, and all their children admitted to the seals thereof; but according to our adversaries position, the Jews themselves in the New Testament, though never so zealous of the faith, must have all their children excluded, not only from the seals, but from the covenant itself, and all its gracious promises either of grace or glory, and from every spiritual blessing. It must be a very clear Scripture that ought to persuade so great a change of God's administration of his covenant, and its seals so much to the worse of that which is confessed was before his usual practice and command.  
A fifth reason, 
Arg. 5. from Christ's laying of his hands on infants, and blessing them.  Whosoever by God's express direction and practice is admitted to his favour and blessing, and to the outward signs and seals thereof, may be baptised. But by Christ's express direction and practice, some infants are admitted to his favour and blessing, and to the outward signs and seals thereof. Ergo. The major is grounded upon the nature of baptism, which is a seal of Christ's blessings: they to whom the blessing of Christ and the outward seal thereof belongs, why should they not be admitted to baptism when once the Lord has solemnly declared his will, to initiate all to whom his blessings belong by the seal of baptism? The minor is clear from Mat. 19.13. 
Mat. 19.13.  Then were there brought unto him little children that he should put his hands upon them and pray, and the Disciples rebuked them, but Jesus said, Suffer little children and forbidden them not, for of such is the kingdom of heaven; and he laid his hands on them; also, Mar. 10.13, 14, 15, 16. 
Mark 10.13, 14 15 16.  And they brought young children to him that he should touch them, and his Disciples rebuked those that brought them; but when Jesus saw it, he was much displeased, and said unto them, Suffer little children to come unto me and forbidden them not, and he took them up in his arms, put his hands upon them, and blessed them. Here the Lord commands children to be brought to him, he is much displeased, and reproves his Disciples for stopping of them, he laid his hands upon them and blessed them, declaring that of such was the kingdom of heaven.  

Exceptions against these places t●ken off.  To this argument three things are answered; First, that the children mentioned were not infants, but grown to such years as made them capable of instruction. Secondly, that their blessing was not spiritual but a temporal health. Thirdly, that the sign and seal mentioned is not baptism but imposition of hands. To the first we reply, that the children were not of so many years as made them capable of instruction, for the text calls them expressly young and little ones. Secondly, they were so young, that they could not walk, they were brought to Christ, they did not come but in the arms of their parents; Christ also took them up in his own arms. Thirdly, if they had been capable of instruction, the Apostles could not have been offended, for they knew that it was their master's office and delight to instruct all who were capable, and the coming of such to the great Doctor could have given no offence.  
To the second, the text gives not the least hint that any bodily cure was either required or given. Secondly, the blessings given were such, as Christ is desired to seek from the Father by prayer, and these could not but be the best blessings, even spiritual and everlasting. Thirdly, it's expressed in the place, that the greatest of all blessings was theirs, even the very kingdom of heaven. While this is denied by the adversaries affirming that the kingdom of heaven belongs not to infants, but only to those who are like them; the text refels this their shift; for the kingdom of heaven must belong much more to themselves then to such who were only like them. The scope and intention of Christ in this place is not to speak of the condition of others like to infants, but of infants themselves, who were unjustly stopped by the Apostles to come to him, and the Lord is pleading for the admission only of infants to him upon this reason, that heaven belonged to such, which had been an impertinent argument for his conclusion, if heaven had not belonged to infants at all, who upon this reason are required to be admitted to him. Farther, if infants were to be admitted to Christ, because heaven belonged to these, who resembled them in some qualities, it would follow that doves, lambs, serpents, stones, and trees might have been brought to him upon this reason as well as infants; for men resembling these creatures in their good qualities are to go to heaven.  
As for their third answer it is very true, that the sign in the place alleged was not baptism, this was never alleged; for we read nothing of the baptism of the parents of these infants who were presented to Christ; as yet the command of baptism was not made so public as afterward, when the Lord at his ascension sent out his Disciples in the power of the holy Ghost to gather a form Church, and to baptise believers and their children; the reason proceeded not from baptism, but to baptism, and that à loco disparatorum; since imposition of hands, a seal of Christ's grace and blessing, and of the kingdom of heaven belonged to infants; that therefore baptism a seal of that same kind, when once the Lord had solemnly at his ascension appointed it to be the ordinary seal of initiation into his Church, ought not to be denied unto them.  
A sixth reason; 
Arg. 6. Infants under the Law were baptised.  Infants were baptised as well as their parents by Moses baptism. Ergo, Infants as well as their parents ought to be baptised by Christ's baptism. The antecedent is the Apostles, 1 Cor. 10.1, 2. 
1 Cor. 10.1, 2.  M r●over brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea: and were all baptised unto Moses in the cloud and in the Sea. The Fathers baptised in the cloud, and in the sea were the whole people as well young as old; for no doubt the infants went as well through the cloud and the sea as their parents. The consequence is proved thus; the reasons which may be brought for the exclusion of infants from being baptised with their parents by Christ's baptism, military, as much against their being baptised with their parents by Moses baptism. Therefore if notwithstanding they were admitted to the one baptism, they may as well be admitted to the other. If it be said that the infants did with their parents in the wilderness eat of the Manna and drink of the rock, yet may they not now be admitted with their parents to eat and drink at the Lords Table: We answer, there is no such necessary evidence of the infants eating of the Manna and drinking of the rock, as of their passing through the cloud and sea; this necessity was simple and absolute, the other not so; for infants may live on their mother's breasts and the milk of cattle, without either eating of bread or drinking of water: but however, there is a positive precept that hinders them from participation of the Lords Supper; they cannot remember the Lord's death, they cannot examine the state of their own heart; no such impediment is put in their way by the hand of God to keep them from baptism. M. Tombs observes it, that long before John the Baptists days, baptism was in use among the Jews, and M. Marshal adds from the Talmud, Maimonides and other Authors, that it was a very ancient custom to baptise all that were circumcised, infants as well as their parents, women as well as men; and that this custom of baptising all that were added to the Church, as well children as others, did continue in all ages among Christians, is proved at length by many without any satisfactory reply: but we intent here to dispute from Scripture alone.  

7. Argument. Infants are partakers of remission, of regeneration, of life eternal.  We shall bring but one other reason and so pass on, To whom the Lord gives the whole signification of baptism, from these, men ought not to withhold the outward sign thereof; But to some infants the Lord gives the whole signification of baptism. For the proof of the major we need not allege the equity of giving the less to them that gets the more, of not denying the shell and the cask to them who enjoy the kernel and the pearl; for the Apostles words prove it sufficiently, Acts 10.47. 
Acts 10.47.  Can any man forbidden water that these should not be baptised which have received the holy Ghost as well as we? and he commanded them to be baptised in the name of the Lord; the Apostle here reasons from one part of the signification of baptism, and that but a temporary blessing, the extraordinacy gifts of the holy Ghost, to the outward sign of baptism, how much more may we conclude it from its whole ordinary signification? The ground of this reason is granted by the principal of our adversaries, who profess their willingness to baptise any infants of whom they were certain that they had the saving graces of the holy Ghost, & avow their exclusion of infants from baptism upon this ground mainly, that they believe, they are excluded from the covenant of grace, remission of sins, the saving graces of the Spirit, till in the years of discretion they be brought actually to believe.  
The minor, that some infants have the whole signification of baptism, is thus proved; Who have remission of sins, regeneration, and right to eternal life, they have the whole signification of baptism. But some infants have all these. The major is clear. I prove the minor; None enters into heaven, but they whose sins are remitted, who are regenerate, and to whom life eternal belongs. But some infants enter into heaven. Ergo. The minor is not questioned, for the words of Christ, of such is the kingdom of heaven, and the confession of the adversaries puts it out of doubt. The major also is clear from Revel. 21.27. And there shall in no wise enter into it any thing that defileth. Nothing comes into heaven but what is perfectly purged, justified, sanctified, glorified; also, joh. 3.5. jesus answered, Verily verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God; and Rom. 5.19. As by one man's disobedience many were made sinners: so by the obedience of one man many shall be made righteous. As Adam makes all that are descended of him sinners, infants as well as others: so Christ communicates his righteousness to all who are in him, to all whom he receives and acknowledges to be his without any distinction of Jew or Gentile, male or female, young or old; who ever have interest in Christ, are justified and sanctified by him; Now that some infants, especially these elect ones, who die before the age of discretion, have interest in Christ and his covenant, hath oft been proved.  
If it be said, that infants by this argument may be admitted to the Lords Supper, we deny it, for the Lord himself hath put a bar to keep them off from that Sacrament; also they are not capable of the whole signification of the Lords Supper, for the thing signified therein is not the Lords body and blood simply, but his body to be eaten, and his blood to be drunken, by the actual faith of the communicants; of this active application infants are not capable; but in baptism no action is necessarily required of all who are to be baptised; for as the body may be washed without any action of the party who is washed: so the virtue of Christ's death and life may be applied in remission and regeneration, by the act of God alone to the soul as a mere patient without any action from it.   

CHAP. VI The Antipaedobaptists Objections answered.  

M. 〈◊〉, etc. M. ●om●s, and M 〈◊〉 O●jecti●●.  THE exceptions which use to be taken to infant-baptisme, go about in a number of late Treatises; the principal are as I take it, in the three last which I have seen upon that subject; the declaration of the public dispute intended betwixt six of the prime Preachers of the Anabaptists, and some City Ministers. Mr Tombs exercitation, and the nameless Treatise of Baptism. In the first are nine Arguments; in the second eight, and some more in the third. Who desire to see large and solid answers to all these, and to what else is brought to any purpose by any other of their companions: let them look upon M Marshals Sermon and its vindication; M ● Blacks three Treatises, and M. Cottons Dialogue: for the time, they who are in haste may have this short reply to the main arguments of the three named Authors.  

They are in effect but few, & all invented by the old Anabaptists.  Take upon all, these two general observations; First, that what ever any of them has, is all borrowed from the old Anabaptists, in whom the spirit of the worst heresies did rage; who will be at the pains to compare the writs of the Authors in hand with that which Zuinglius, Bullinger, Guy de Bres, Ainsworth, and others have set down in the name and words of the old Anabaptists, shall find that our late opposers do add little that is considerable to the arguments of their Fathers. Secondly, that all the arguments which either the elder or later Anabaptists bring against Paedobaptism, are but two or three at most; when they are increased to a greater number, it's but the same body put in many divers habits by a needless variation of shapes.  

M. Cox first Argument 〈◊〉 makes examples alone a full rule.  The nine Arguments of the public disputants have not as yet so far as I know been honoured with any answer; neither do I think was there any necessity of it; for the Disputants do so insolently out-bragge the City Ministers, and the matter of their Arguments has so often been answered in divers Treatises, that very justly those grave Divines did pass them by with contempt; how vain and unworthy all that they bring is, any intelligent person may easily consider. Their first argument is this, Only such as John and the Apostles ministered Baptism to, aught to be baptised; But John and the Apostles administered Baptism only to believers and not to their infants, Ergo, only believers and not their infants are to be baptised. Answ. Both major and minor are denied; the major because it makes examples of Scripture, the full rule of Baptism, contrary not only to truth but to the Anabaptists own principles, and the Disputants own arguments following, who are content to make up the scriptural rule of Baptism, not only of examples, but also of commands and of other scriptural warrants; no man ever in any ordinance of God, did tie alone to scriptural examples, that is but a partial rule either of faith or practice. The minor likewise is denied, for the Apostles baptising of whole household is an example of baptising of all within the house, young and old, male and female, without the exception of infants.  
The second Argument; 
The second makes one and the same man to differ from himself essentially.  Infant Baptism differeth essentially from the Baptism taught by Christ and his Apostles: The essential difference is put in the subject and form of Baptism: We baptise infants, Christ taught these to be baptised who do actually believe and repent: We baptise by sprinkling, Christ taught to baptise by dipping. Answer; The bringing in, in a dispute before simple people, the School term of essential difference, serves more to clog and darken, then to clear the understanding of the hearers; however we deny both the parts of the proof, Sprinkling and Dipping are two forms of Baptism, differing not essentially, but accidentally, circumstantially, or modally, so to speak, and till of very late the Anabaptists themselves did not speak otherwise: but because now our adversaries are come to make sprinkling alone a sufficient ground of nullifying our Baptism, we shall consider that whole matter in a Chapter by itself: For the other part of the proof, the essential difference of the subjects, we deny it upon two grounds; first, let the difference betwixt infants and their believing Parents be as great as it may, yet it is nothing to us, who affirm that these very places which express the Baptism of believers do not infer the exclusion of infants, but as we proved from the same, and other places, do clearly infer their Baptism. Secondly, these new Disputants do not well to force upon us a new Logic, especially when in their very next argument they banish out of this dispute all the Logic, men have hitherto been acquaint with, whether natural or artificial, Do infants and their Parents differ essentially? is the difference betwixt any men how repugnant soever in qualities and other accidents any more than numerical? who did ever dream that an infant unbaptised did differ from himself when thereafter he did believe and was baptised, essentially? I hope our Disputants intent not to multiply the same individual person to more, differing essentially one from the other, or rather one from itself; this were more than ever came in the mind of the Poet, when he doubled the persons of Amphitruo and Sosia, or of the Papists when they multiply the same body in divers places.  

The third ties God in the revelation of his will to precepts and examples alone.  The third Argument is this, That religious worship, for which there is no command nor example in Scripture, is unlawful: But the Baptism of infants is a religious worship, etc. Ergo. Ans. This is the same in effect with their two former arguments, but that the first takes only one part thereof, examples recorded in Scripture, and the second clogs it with the needless term of essential difference. In this third shape it is prosecuted with a great deal of high language, as if their adversaries could not have answered it, while as indeed it is nothing but the old cavil of all the Anabaptists, which has been answered so often as any have ever had to do with any of that generation; and what here is brought to relieve it is so absurd, that few of the Anabaptists themselves will own it. But to the argument itself: Both its propositions are false, the major for this reason, The Lords revealed will in his word is a sufficient warrant for our practice: now the Lord reveals his will not only by commands and examples, but also by promises, threaten, instructions, and other such ways of speaking: In this, the former argument came nearer the truth, for it spoke of the doctrine of Baptism, but did not limit that doctrine to commands and examples alone. Again, the minor is false, for all these scriptural commands and examples of Baptism which warrantably are applied to the Baptism of infants, are so many commands and examples written in Scripture for infant Baptism, and of those in our arguments for the affirmative we brought many. Apply this your great and Achillean reason to another subject, and its vanity will quickly appear. That religious worship for the which there is no command nor example in Scripture is unlawful: But women's participation of the Lords Supper, the Baptism of Kings, of Merchants, of M. Cox, or any person in his Congregation is such: For where have they either a command or example for the baptising of any of these particulars, if they exclude as here they do all kind of consequences and deductions from Scriptures.  
The question is not, 
It everts the principles of all reasoning, and turns men into stones.  If that which by necessary consequence is deduced from Scripture, be Scripture; that is but a needless Logomachy: but if it be a real truth which we ought to believe, and according to which we may lawfully practise.  
However some old Anabaptists over Sea did decline so fare as they might, consequences from Scripture, yet of our late Anabaptists in England I have heard of none before those Disputants that have ever called true scriptural consequences into question; and if these men should stand to this plea, they would quickly involve themselves into worse errors than yet they have thought of.  
No Scripture can be made use of, or applied for instruction, reproof, comfort, or any other service, to any singular person, but by consequence, and according to the rule of reason, Dictum de omni & nullo; destroy the principle of reasoning, you turn anon men into beasts, into timber and stone: The foolish Jesuit Veron, who was the chief author of this extravagancy was quickly cried down in this madness by his own companions.  
The consequences that here are multiplied about Episcopacy, the Service-book, the Ceremonies, etc. are for no purpose: for the world knows that no good consequence from any Scripture could ever be brought for any such corruptions. And for that which here, as also in the Preface, is so much desired concerning a public Disputation, is but a needless vanity; this was the cry for a long time of the old Anabaptists, but when they had gotten their belly full of public disputations what the issue was, Munster and Zurick can bear witness. The Disputants here themselves relate that it was no ways the fault of the City Ministers that they got not so many and so public disputations as they wished, but it appears that their gain by such disputations, could not have been very great if their Arguments were not much stronger than any, which in this Declaration they make public.  

The fourth makes it an heresy to make any use of any thing in the old Testament to clear any thing in the New.  Their fourth Argument is this, Infant Baptism denies Christ to be come in the flesh, because it takes from him what the holy Ghost ascribes to him, considered come in the flesh, it destroys his Prophetical and Priestly office, for it brings light from Moses and the old Testament to clear Christ's Doctrine of Baptism, and so makes Moses a greater Light than Christ: also it lays the duty of infant Baptism upon the Subjects of Christ without his warrant, and so puts him from his Kingdom. Answer: The upshot and strength of this reason is no more than what was brought before, that infant's Baptism wants the warrant of Christ. 2. We see by the form of this reason to how high a pin those men do stretch our error (as they count it) of paedobaptism: it must be no less a crime then the denial of Christ's Offices and of his very Incarnation: The people must hold us for very gross Heretics, and such from whom a separation is absolutely necessary. 3. The phrase which here is oft repeated, Christ considered come in the flesh, is very obscure, or else a mere nonsense: why considered come in the flesh, rather than come in the flesh?  
But the chief matter & ground of the argument as here it is proponed is a new and dangerous crotchet, which the most of the Anabaptists, as I think, will never own: must it be a denial of Christ's Offices and Incarnation? must it be a setting up of Moses and the Prophets as greater lights above Christ and the Apostles, when any thing is brought out of the old Testament to clear some passages of the New? When for the clearing of sundry things both in the Old and New Testament we bring passages from Pagan, Jewish or Christian Writers either old or New, do we hereby set up these humane Authors as greater lights above Scripture? if the Disputants would admit of any consequences, they might see what does stand at the back of such wild assertions; but what ever be their mind of consequences, yet some of their followers from this their position make two unhappy, though very necessary deductions; First, the casting away of all humane Writs, at least the making of their service towards the clearing of Scripture altogether unlawful; they make the use of all humane Arts and Sciences for this end abominable. Secondly, the laying aside of the whole old Testament, as that which may not be applied for to clear any thing that is in the New: notwithstanding Christ and his Apostles are very frequent not only in clearing, but in proving the body of their Doctrine from the Law and the Prophets, yet I hope that none of them for this practice shall be counted by the Disputants deniers of Christ's Incarnation or any of his Offices.  
Their fifth argument is this, 
The fift argument making the actions done by or to Christ the full rule of our practice, is a wild fancy.  That which is no part of righteousness may not be observed; But the Baptism of infants is no part of righteousness, because it was neither practised upon Christ's Person, nor by him upon any other person, he was neither baptised in his infancy, nor did baptise any infants. Answer: This reason is as strange as any of the former, both the major and minor are faulty; the major, because in common speech and ordinary Scripture language, righteousness is contradistinguished to holiness, so all acts of holiness according to this argument behoved to be unlawful, being no parts of righteousness. The minor also and its proof must both be denied: Let the word righteousness be taken in as large a sense as they please, for all duties either to God or man; for all acts either of piety, justice, or charity, yet to say that there is no act of righteousness which cannot be proved to have been done either by Christ or upon Christ, is a very wild fancy. For instance, what will they say for the Baptism of women, and the Baptism of old men? will they deny those to be parts of that righteousness whereof they speak? or will they affirm that these things were practised either upon the person of Christ or by the person of Christ? Christ did fulfil all righteousness when he paid tribute and did all those acts of justice which belonged to him, though he never meddled with any duties belonging to others, but were impertinent to him as nothing belonging to him, or whereof his person was not capable. The first argument concluding the unlawfulness of infant Baptism from the want of scriptural example, was absurd; but this argument which restricts scriptural example to the person of Christ only to things done by him or upon him, is much more absurd.  

The six●h argument, will have none bap●i●●d but who b●li ve and are elect.  Th●ir sixth argument is this, Only they are to be baptised who are Abraham's seed either according to the flesh, or according to promise's; But the infants of Gentiles are not of Abraham's seed, either according to the flesh, or according to promise because only the Jews are Abraham's seed according to the flesh, and only believers are his seed according to promise. Ans. Upon this argument they triumph and cry out of a deadly wound given thereby to infant Baptism: I will be loath to upbraid any man with presumptuous ignorance; yet I cannot but marvel what the Disputants can mean to prejudice their friends in every one of their arguments a great deal more than their adversaries. This their deadly reason is dead and rotten in all its parts: the major according to their own principles is clearly false, for if none may lawfully be baptised but the seed of Abraham according to the flesh, or his seed according to promise, and the one be only Jews and the other be only believers, what will they say to Simon Magus, and thousands whom themselves do baptise who are not Jews, and so not the seed of Abraham according to the flesh, nor believers and elect persons, and so not the seed according to the promise, nor the children of the heavenly Jerusalem?  
The minor likewise is false in both its parts: First, some infants of believing Gentiles may well be counted the seed of Abraham and Israel according to the flesh, such as are members of the Church visible, but reprobates. The argument to the contrary that only Jews are Abraham's seed according to the flesh is not good, for these very Scriptures Gal. 3. & 4. which they cite for its ground do distinguish the children of Abraham according to the flesh and according to the promise, the children of Sarah and Hagar, these that were born of the freewoman the Jerusalem above, and the bondwoman Sinai and Jerusalem upon earth: all this is applied to the Galatians who were Gentiles, the one part of the distinction to those of them who were justified by faith, the other to those of them who pleaded for a justification by the works of the Law, and thereby lay under the bondage and curse of the Law: If both parts of the distinction may not be applied to the Gentile Galatians, the ground of the Apostle his argument and of his whole discourse is overturned.  

This Arg. many ways absurd.  The other part of the minor is far more absurd; That only actual believers are the children of the promise; for if so, than first at one breath all Christian Infants are blown out of heaven, none of them have any more interest in Christ, in grace, and in salvation than Turks and Pagans: Thus fare the most of the Anabaptists want not to go, but the Disputants profess it is their real meaning; their retortion here upon us is very silly, that we do put Christian infants in as evil a condition as they, by granting all infants to be born in original sin; for they know that we join to this a second assertion, That the elect infants of believing Parents, though born in sin, and the children of wrath by nature as well as others, yet by supernatural grace and mercy are born under the new Covenant, and have their right and interest both in the Covenant of grace and the seals thereof. Secondly, by this Doctrine the Disputants cut off all Jewish infants from any interest in the promises of grace: Isaac himself, Jacob and Joseph cannot be children of the promise in their childhood, but according to the Disputants they must be children according to the flesh, totally flesh without the Covenant of grace, that so they behoved to remain till they came to those years wherein they did actually believe, and by this actual faith became children of the promise; which promise before their actual faith did no more belong to them then to any other of mankind. Thirdly, by this argument Circumcision is made to be a seal only of a Covenant of works; So Isaac and the rest of the Patriarches by their Circumcision had no promise of grace sealed unto them; all of them, except Abraham, at the time of their Circumcision, and many years after were under a Covenant of works only, all of them to the years of their discretion and actual faith were incapable of any interest in the Covenant of grace: strange absurdities!  
Fourthly, by this argument they must profess that none but true believers, justified, sanctified, and elect persons, are under the Covenant of grace, that such only have right to participate of the Sacraments, the seals of that Covenant, and that such only can be lawful members of any true Church.  
They reject our distinction of an outward and inward Covenant of grace: We teach that the Covenant of grace in the outward administration thereof, both in preaching the promises and applying the seals of the Sacraments, is to be proponed by God's appointment to all the outward visible members of the Church: But the inward saving grace of this Covenant, whether in preaching of the word, or administering the Sacraments, is by the holy Ghost conferred only upon the true living, invisible members of Christ's mystical body. By this common and necessary distinction, we escape easily that blot of Arminianism which they would lay upon us, for although we put all whom we baptise, and all to whom we preach as to Church members, under the outward administration of a gracious Covenant, yet do we not grant any true saving grace to any but the elect and regenerate who do never totally and finally fall away: But the most of our adversaries are full & gross Arminians, yea, their refusing to distinguish betwixt the outward and inward Covenant or something equipollent, does draw them to all these and great absurdities.  

Th● 7, 8. and 9 Arg. are but repetitions.  Their seventh argument is a mere Battology; Infant Baptism, say they, is unlawful, and will-worship, because not administered according to the rule of the word, having neither precept, nor example, nor rule for it. Ans. We need not repeat what was said before to the same thing; only we observe that they insist upon the baptising of true believers only, for they speak here in terminis, that they only of the Gentiles might be baptised who did sincerely believe, and they prove this from Acts 8.37. so than it shall be as unlawful to baptise the fairest professors if hypocrites as to baptise infants.  
Their eighth argument is another Battology, to wit, that infant Baptism is unlawful, because Christ did not command his Apostles to preach and practise it: Their ninth argument is of the same nature; That infant Baptism is unlawful, because it is no part of the revealed will of God; to those tautologies our former answers need not be repeated.  

The absurdities of every one of the nine arguments.  These be the nine great arguments wherewith the Ministers of the City were to be confounded, their mouths for ever to be stopped, and the people's eyes to be opened so clearly, that with cheerfulness they might renounce their old, & receive a new Baptism: yet I am in the opinion that the keeping of those arguments within doors had served much more for the honour of the Authors, for every one of them is clogged with its own proper absurdity. The first makes example alone a full and complete rule of practice in all ordinances. The second is grounded upon a wild logic notion of such an essential difference as makes a man in his riper years differ essentially from himself in his infancy. The third cuts off all reasoning from Scripture but in terminis, were the consequence never so clear. The fourth makes Christ and the Apostles ordinary practice of clearing their doctrine from the Law and the Prophets, to be no less a wickedness than Antichristianisme and the denial of the coming of Christ in the flesh. The fifth makes the personal example of Christ, a full and complete rule of all Gospel ordinances. The sixth, denys Isaac, Jacob, Joseph, or any of Abraham's elect seed, when they were circumcised to have had any right at all in the covenant of grace; also it imports that no infant either of Jew or Gentile, had ever any interest in God, more than a Turk or a Pagan, before they come to so ripe years as actually to believe and repent. The seventh, eighth and ninth, are mere repetitions of the third, and import clearly the unlawfulness of the baptism, and of the membership of any who is not an actual and sincere believer. If such arguments be very apt to seduce those who understand the grounds of their religion in any tolerable measure, I confess I am much deceived.  
As for M. Tombs eight Arguments, 
M. Tombs 8. Arguments answered by others.  for the solution whereof, he calls upon the whole body of the Assembly, who are at the leisure to see every title of them answered at large; let them look upon the Treatises of M. Martial, M. Black, M. Gear, and Doctor Homes; to those, M. Tombs replies in his Apology, but how poorly and to how small a purpose, let any Reader who will be at the pains to compare what is brought from both hands, freely pronounce the sentence. I shall but name the heads of his reasons.  
First, the doctrine of infant-baptisme has no testimony of Scripture for it: 
There is no truth in any of them.  the particular Scriptures which are brought to prove this point he endeavours to answer; but the chief of these answers we have met with in our positive arguments.  
His second argument is this, in the institution of Baptism, Mat. 28. Christ has not appointed infants to be baptised, because they are not Disciples. Ergo, Their Baptism is unlawful. To this we did speak at length.  
The third is, Infant-baptisme is not according to the practice of John the Baptist, and the Apostles who baptised only penitent believers: to this also we have often spoken.  
The fourth and the fifth is, That infant-baptisme in the ages next to the Apostles was not in use: and when it came in use, that it was grounded upon divers errors and unwriten traditions. Answer. If the Anabaptists did any whit regard antiquity, it were easy by formal testimonies to refel these two assertions, and this the replyers to M. Tombs has done abundantly. But it is well known, that the Anabaptists generally have no regard to humane writers; so it were but loss of time to bring passages of the Fathers for their conviction.  
His sixth, seventh, and eighth arguments are these, Infant-baptisme hath occasioned many humane inventions, many errors, many abuses in Discipline and worship. Answer. Some of these things which he calls humane inventions, errors and abuses, are denied to be such; and those which be such, indeed are neither caused nor occasioned by Paedobaptism. But many gross heresies, errors and abuses, are partly caused, partly occasioned by the rejection of infant-baptisme, as may be seen in our former Chapter.  

M. L. Treatise of Baptism needs no answer.  These are the eight Arguments which fills M. Tombs exercitation, in which there seems not to be any thing which either for its novelty or strength did deserve the half of the noise that has been made about them. I was minded to have examined at greater length the arguments of the third Treatise, mentioned in the beginning of the Chapter; for I did think that a prime member and eminent Officer of the Independent Church at Arnhem would never have turned a ringleader to gross Anabaptism, without some very convincing & exceedingly pressing arguments; yet finding nothing considerable in that Treatise but what was common and trivial, and all that it had to be cast not so much in a way of argument as in a lax popular discourse; I choosed rather to let it alone then to spend paper upon words, which as I conceive do rather detract then add any strength at all to the old arguments of the Anabaptists.   

CAP. VII. The lawfulness of sprinkling, and needlessness of dipping in Baptism.  
HOw abundant and copious in the faculty of lying and inventing of errors, 
The lying spirit of Anabaptism.  the spirit of Anabaptism was of old; how much superior in an extremely malignant fruitfulness he hath been to any evil spirit that ever appeared in the Christian Church before him; we have I hope, demonstrate in our first two Chapters. That the younger Anabaptists who thus trouble the Church of England, are nothing inferior to their Fathers in the art of erring, being sure where ever they are ashamed of any one of their predecessors tenets to give us two much worse in the place thereof, we have endeavoured to make appear in our third and fourth Chapters.  
Among the new inventions of the late Anabaptists, there is none which with greater animosity they set on foot, than the necessity of dipping over head and ears, than the nullity of affusion and sprinkling in the administration of baptism. 
The pressing of dipping and exploding of sprinkling is but an yesterday conceit of the English Anabaptists.  Among the old Anabaptists, or these over sea to this day so far as I can learn, by their writs or any relation that yet has come to my ears, the question of dipping and sprinkling came never upon the Table. As I take it they dip none, but all whom they baptise, they sprinkle in the same manner as is our custom. The question about the necessity of dipping seems to be taken up only the other year by the Anabaptists in England, as a point which alone, as they conceive, is able to carry their desire of exterminating infant-baptisme: for they know that parents upon no consideration will be content to hazard the life of their tender infants, by plunging them over head and ears in a cold river. Let us therefore consider if this sparkle of new light have any derivation from the lamp of the Sanctuary, or the Sun of righteousness, if it be according to scriptural truth, or any good reason.  
For the stating of the question, 
The state of the question.  the terms of dipping and sprinkling must be a little cleared; by sprinkling we understand according as our adversaries not unfitly express it, an application of water to the person, whether in greater or smaller measure, whether by drops severally scattered, or poured on all together: so that there be no sensible disgregation of the water applied. The distinction of affusion from sprinkling in this matter, seems to be but a needless curiosity; By dipping they understand an application of the whole person to the water, a putting of the whole person in the water, not a pouring of the water upon the person; an intinction not of one member, but of the whole body, a ducking, an immersion of the whole body under the water. Consider farther, that we do not oppose the lawfulness of dipping in some cases, but the necessity of it in all cases: Neither do they impugn the expediency of sprinkling in some cases, but the lawfulness of it in any case. So both their doctrine and practice makes the state of the question to be this; Whether in Baptism it be necessary to put the whole baptised person over the head and ears in the water, or if it be lawful and sufficient, at least in some cases, to pour or sprinkle the water upon the head of the person baptised? For the lawfulness of sprinkling and against the necessity of dipping, 
Sprinkling is sufficient, and dipping is not necessary in Baptism.  I reason thus.  

The 1 Arg. for the affirmative Baptism in many Scriptures signifies sprinkling and not dipping.  First, that action which the Spirit of God in divers Scriptures expresses formally by the name of baptism, is lawful and sufficient to be used in baptism. But sprinkling or pouring out of water upon the party baptised without any dipping, is by the Spirit of God in divers Scriptures expressed formally by the name of baptism. Ergo. The major is one of the adversaries principles; for they reject sprinkling on this reason mainly, that the word Baptism in no good Author, especially not in Scripture, does ever signify sprinkling, but always dipping. The minor appears by many places of Scripture, I cite but a few.  
First, that of Mark 7.4. 
Mark 7.4.8.  And when they come from the market they eat not except they wash, as it is in the original, except they be baptised; also that same verse, And many other things there be which they have received to hold, as the washing of cups and pots, brazen vessels, and of tables; as it is in the original, the baptisms of cups, etc. also in that same chap. ver. 8. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; as it is in the original, the baptisms of pots and cups. That which here by the holy Ghost is thrice expressed under the name of baptism, can be no other thing but a washing by sprinkling, and no ways by a total immersion or dipping; for is it imaginable that the Pharisees, oft times every day, even so oft as they went to meat, yea, so oft as they came home from the streets did cast off their  and dip themselves over head and ears in water? sense and reason will be against so troublesome a superstition; the text itself expones the Pharisees daily and almost hourly baptism of the washing of their hands; now the ordinary way of washing the hands among the Jews was, by pouring water upon the hands from a laver, not by putting the hands in a basin, as we read 2 Kings 3.11. Here is Elisha the son of Shaphat, which poured water on the hands of Elijah. Also the baptism of brazen vessels, of tables or beds, (for then in their triclinia tables and beds were all one thing, or at least were joined together) could be no other but pouring some little water upon them: for suppose, that contrary to the common custom of all Nations in all times, all their great and heavy vessels of brass and iron in every one of their washings had been put into the water, and no water poured upon them, yet how is it possible that all their tables and their beds, many times every day, should be brought to deep rivers, & there put wholly under the water? Such a practice, if possible, had made the toil of all the Jewish servants unsupportable, and yet according to the Anabaptists Lexicography, all this labour was simply necessary.  
Another place we have, Heb. 9.10. 
Heb 9.10.  Which stood only in meats and drinks, and divers washings, and carnal ordinances imposed on them until the time of reformation. The original reads it divers baptisms; What were these legal baptisms and washings? doubtless many of them were sprinklings of blood and water, prefiguring the souls washing by the blood of Christ. In the Books of Moses, the Jews baptisms by blood were only by sprinkling; no persons among them were drowned in blood, only in their purifications, blood was poured or sprinkled upon them: in reference to this manner of application, the Antitype Christ's blood, whereby the Church is truly washed from sin, is called the blood of sprinkling, Heb. 12.24. As for the old baptisms with water divers of them were by sprinkling alone; Numb. 8.7. And thus shalt thou do unto them to cleanse them, sprinkle water of purifying upon them; the most of these baptisms were by pouring out of water upon the person, few, if any, by dipping over head and ears. The ordinary and daily washing of the Priests at the great laver and brazen sea, was not by plunging in the water, but by pouring out the water on the person to be washed. The sea made by Solomon stood high on the back of the brazen bulls, and had no steps without for any to ascend, and within for any to descend into it: and the laver in the Tabernacle made by Moses, was not of the capacity for one man to bathe, much less for all the Priests who had to do about the Altar at one time. Farther, the prescribed manner of washing, was only of the hands and of the feet, though it be imaginable that the Priests might have stretched themselves to dip their hands in the laver standing upon his high base; yet how shall we conceive them able to have put their feet into that laver? Doubtless, many of the legal baptisms and washings were only by sprinkling and pouring out, and not by dipping or drowning into the blood or water.  
Take for a 3 place, 1 Cor. 10.1. 
1 Cor. 10.1.  Moreover, brethren, I would not that ye should be ignorant, how that all our Fathers were under the cloud, and were all baptised unto Moses in the cloud; What baptism was that by the cloud which was above their head, and under the which they did walk? was it any other thing but the dropping of the cloud upon them, as the rain and dew falls on men from heaven? can any be dipped in a cloud that hangs in the air above their head?  
A fourth place we may have in the Revel. 19.13. 
Rev. 19.13.  And he was clothed with a vesture dipped in blood; the original reads it, baptised in blood; now the manner of this baptising, dipping, or dying, is expressed by the Prophet, Esay 63.3. Their blood shall be sprinkled upon my garment, and I will slain all my raiment. The garments of the slain, lying upon the ground, may be rolled in blood; but the glorious Victor sitting still on horse back, as Christ in the Revelation is described, cannot have his garments rolled nor otherwise dipped in blood, then by the staining and sprinkling of the blood of the wounded persons falling upon his garment.  
One place more, Matth. 3.11. 
Mat. 3.11.  He shall baptise you with the holy Ghost and with fire. How were the Apostles baptised in the holy Ghost and fire? was it possible for them to be dipped in the holy Ghost, or was the spirit poured out upon them, as Peter expones it from Joel, Acts 2.17. and were they by their baptism in fire, put into any fire? We read, Acts 2.3. that the fiery cloven tongues did only come down and sit upon them. By all this we see how frequent the holy Ghost in the very New Testament is in ascribing the name and style of baptism to that which cannot be any dipping, and is nothing else but a sprinkling, a pouring out, an application of water, blood, or fire, to the subject; and not of the subject to those things, much contrary to the credulity and bold assertion of the late Anabaptists.  
Our second Argument, 
The 2. Arg. the thing signified by Baptism is oftener expressed in Scripture by sprinkling then dipping.  That action whereby Scripture does frequently represent the main thing signified by baptism, is lawful and sufficient to be used in baptism; But Scripture frequently represents the main thing signified in baptism by sprinkling or pouring out of water. Ergo. The major is grounded on the nature of Sacramental rites, they are signs fitly proportioned to the spiritual blessings, they signify and seal; when we find in the sign not only a clear representation and similitude of the thing signified; but the holy Ghost in Scripture making use of that representation and relation, it is to us a ground of the lawful use of that sign. This is the adversaries own argument in their great reason for dipping, that it does fitly represent our burial with Christ; and is used in Scripture, as they allege, for the expressing of that representation.  
As for the minor, that pouring and sprinkling frequently in Scripture represents the main thing ●●gnified and sealed in baptism, our participation of the benefits of Christ his blood and Spirit, 
In Scripture sprinkling is made a sign of the application of Christ's blood to the soul.  many Scriptures do evidence: as first, Heb. 10.22. 
Heb. 10.22.  Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water; Here both the sign, and the thing signified of baptism are set down together; the outward washing with water is made to signify the sprinkling of the heart from an evil conscience. That washing by outward sprinkling represents the inward sprinkling of the heart by the blood of Christ, as fitly as washing by outward dipping or immersion can do, appears by 1 Pet. 1.2. 
1 Pet. 1, 2.  Through sanctification of the spirit unto obedience, and sprinkling of the blood of jesus Christ; here the application of Christ's blood unto the soul, is expressed in the similitude of sprinkling. And so fit is this representation, that the holy Ghost styles the blood of Christ, whereby we are washed and saved, the blood of sprinkling, Heb. 12.24. 
Heb. 12.24.   
The other great blessing sealed up in baptism, is our communion in the Spirit of Jesus: 
Also of Ch●ists Spiri●.  this blessing also the Spirit delights to express by the act of pouring or sprinkling of water, Act. 2.16, 17. 
Acts 2.16, 17.  But this is that which was spoken by the Prophet Joel, And it shall come to pass in the last days, saith God, I will pour out my Spirit upon all flesh, Isay 44.3. 
Is. 44.3.  For I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thy offspring. Also, Is. 52.15. So shall I sprinkle many Nations. And Ezek. 36.25. 
Ezek. 36 25.  Then will I sprinkle clean water upon you, and ye shall be clean, a new heart will I give unto you, and a new spirit will I put within you.  
As the application of the blood and Spirit of Christ to the soul of the baptised, is expressed so often in the term of sprinkling: so under the Law, 
Sprinking under the Law a figure of the thing signified in Baptism.  the action of sprinkling, sometimes of blood alone, sometimes of water alone, sometimes of both together were used, for the prefiguring of that blood and water, which in the days of the Gospel by the Word and Sacrament were more abundantly to be communicate. Exod. 12.7.13. 
Ex. 12.7.13  And they shall take of the blood and strike it on the two side posts, and on the upper door-poste of the houses, wherein they shall eat it; And the blood shall be to you for a token upon the houses where you are; and where I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the Land of Egypt. Leviticus 16.14. 
Leu. 16.14.  And he shall take of the blood of the bullocks, and sprinkle it with his finger upon the Mercy-seat Eastward, and before the Mercy-seat shall he sprinkle of the blood with his finger seven times; here blood alone is sprinkled. Numb. 19.18. 
Num. 16.18.  And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon all the persons that were there, and the clean person shall sprinkle upon the unclean on the third day, and on the seventh day; here water alone for purification is sprinkled, at least water without blood, for this water of purification had no mixture, except of the ashes of the  Heifer. Leu. 14.5, 6, 7. 
Leu. 14.5, 6, 7.  And the Priests shall command that one of the birds be killed in an earthen vessel of running water; as for the living bird, he shall take it and the Cedar wood, and the scarlet, and the hyssop, and shall dip them, and the living bird in the blood of the bird that was killed over the running water, and he shall sprinkle upon him that is to be cleansed from the leprosy, seven times, and shall pronounce him clean. In this place, blood and water together are sprinkled upon the leper, at least with the sprinkling of the blood, the presence of water is enjoined.  
The chief end of applying water to any body, whether by dipping of it in the water, or sprinkling the water upon it, is to purge it from soil; 
Sprinkling serves as much for purging as dipping can do.  that the use of water in baptism is to remove and wash away, albeit not the defilement of the body, yet the guilt of sin from the soul; we read in the 1 Pet. 3.21. 
1 Pet. 3 21.  The like figure whereunto even baptism doth also now save us; not the putting away of the filth of the flesh, but the answer of a good conscience toward God; and Acts 22.16. 
Acts 22.16.  Rise and be baptised, and wash away thy sins, calling on the name of the Lord. This being the only end why water in baptism is used, that way of using of it must be lawful which is fit for that end; now common experiences teaches, that pouring and sprinkling is as meet for purifying, as dipping can be; a vessel often dipped, if not rubbed, may keep all its soil, and sprinkling or pouring out of water is nothing less, but oftentimes more effectual for purging.  
A third Argument, If dipping be necessary, and sprinkling unsufficient, then in all scriptural approved baptisms, dipping was used, and not sprinkling; But no such thing does appear in Scripture. Whether in any Sacramental baptism mentioned in Scripture, dipping over head and ears was ever practised, we shall consider in our answer to the objections; but that in divers Sacramental baptisms approved in Scripture, no dipping at all was used, 
In many scriptural baptisms there was no dipping.  we prove by three examples.  
At the first and greatest Baptism we read of, Acts 2.41. 
Acts 2.41.  Then they that gladly received his word were baptised, and the same day there were added unto them about three thousand souls, there could be no dipping, for that baptising so far as the text intimates was in the streets, in the same place wherein the people did hear Peter's Sermon. Now how was it possible to dip in the streets of Jerusalem three thousand persons? There was no river in that place, yea, in all Jerusalem we remember not of any river, unless it were the brook Kedron, which run through the Suburbs in the valley under the Town, which was so small a strand, that at no time, especially not at the Pentecost in the midst of Summer, it was any ways meet for the immersion of aged people. I grant they had in Jerusalem divers fountains, and pools, and in some families were vessels for bathing; but that either the Apostles went to these fountains and pools, or that any bathing vessels were brought out to them, there is not the least appearance in any Scripture. Also which way soever you can imagine the matter to have been carried, the dipping over head and ears of three thousand persons could not in one half day be performed by the hands of twelve weak men, though you should give to them the assistance of the whole seventy Disciples; and if any such action had been performed, it behoved to have made such a din and noise, as would certainly have commoved the whole City; and being so notable and new a circumstance, could hardly have been passed in silence by the Penmen of that holy History. Those and many more inconveniences and impossibilities cannot be satisfied upon the supposition of dipping, but admitting of sprinkling the case is made not only possible, but very easy, for the twelve Apostles in a few hours, to baptise not only three, but five thousand, and if need had been, many more.  
The other example is that of the baptism of Paul by Ananias, Acts 9.18, 19 
Acts 9.18, 19  And immediately there fell from his eyes as it had been scales, and he received sight forthwith, and arose and was baptised, and when he had received meat he was strengthened. Paul is here baptised in his lodging house, being yet sick and weak, and having fasted three whole days: Suppose, whereof there is no probability, that in his lodging house there had been accommodations for his plunging and immersion, yet being in so weak a condition, as the miraculous vision of Christ, and the extraordinary long fasting put him into, he was very unfit to be stripped and plunged over head and all, in cold water. To assert this without any appearance of ground from Scripture, is but rashness.  
The third example we have in Acts 16.33. 
Acts 16.33.  And he took them the same hour of the night and washed their stripes, and was baptised, he and all his straightway. Which way could the Gaoler and all his household in the midst of the night be brought to any deep river and plunged over head and ears by Paul and Silas, newly washed of their sores, can hardly be imagined.  
A fourth reason; Nothing is necessary in Baptism which naturally is hurtful to the life or chastity of any; 
Arg. 4. Dipping is hurtful to the life of man.  for the unchangeable God is never contrary to himself, all his laws and ordinances have an harmonious consonancy one with another; the Lord having discharged in the sixth and seventh Commandments the practice of all things hurtful to the life and chastity of men, he will not in any of his Sacraments appoint that to be practised, which is of such a nature. But so it is, that dipping over head and ears in baptism, is naturally hurtful both to the life and chastity; to the life, though we speak nothing of young infants, many of riper years in divers places of the earth, yea, in the hottest climates at some times of the year, cannot be plunged over the head in cold water, without evident hazard, sometimes of life, and often of health, and this much experience among ourselves does teach, in that short time wherein this noisome ceremony has been brought in fashion.  
As for chastity, 
Also to his chastity.  must it not be a great scandal, in the face of all the Congregation, where alone, Sacraments can be duly celebrated, for men and women to stand up naked, as they were born; and naked men to go into the water with naked women, holding them in their arms till they have plunged them in the water? it is true, one of the great Anabaptistick Masters David George made it a part of his art, to teach all his Disciples to look one upon another's nakedness, and to do much more than behold, without any carnal motion; but such villainous hypocrisy cannot be but detestable to all honest minds. Some hundred years ago, when the chastity and simplicity of the world was greater, then in these our wretched days, the dipping of naked persons was so full of scandal, that it occasioned a number of humane inventions about Baptism, as the Deaconesses, the white garments, etc. and thereafter caused th● change of that ceremony, where it had gotten place, into the much more convenient rite of sprinkling.  
One other reason; That is not necessarily required in baptism which lays both upon the baptised, and the baptizer burdens which they are not able to bear; But dipping does so. Ergo. The major is grounded upon the nature of God's ordinances, especially of the New Testament; they are an easy yoke and portable. The minor is thus clear, by the necessity of this rite the baptizer is obliged to dip the whole baptised persons under the water, and to lift them up again above the water, but this for the most part of baptizers is altogether impossible: 
A fifth argument, dipping makes baptism insupportable. No Preacher will be able to baptise.  How many Preachers are of that bodily strength as to lift up in their arms a man to dip him in the water, and again to lift him clear out of the water? for according to our adversaries, baptism is the dipping of the whole man into the water, and the lifting of the whole man again out of the water; the putting of his head and breast into the water is but a dipping of a part of the body, the lifting of the head and upper parts of the body, and not of the lower and whole parts, is not a full and complete baptism: now for this dipping of the whole man under the water, and lifting of the whole man above the water, the strength of more men than one is necessary; And yet Scripture requires for the administration of baptism, no more agents than one.  
Again, this dipping puts upon the baptised, burdens which neither nature, nor civility, nor religion permits them to bear: 
Dipping whether of clothed or naked persons is insupportable  We read not in Scripture, that persons in baptism did strip themselves of their garments; and if this had been the custom, it's very like that Scripture had not always passed it over: For ordinarily in Historical narrations, Scripture marks the casting off of the : so in the prophesying of Saul, 1 Sam. 19.24. And he stripped off his  also and prophesied before Samuel in like manner, and lay down naked all that day, and all that night. So in the young man who followed Christ at his taking, Mark 14.52. And he left the linen cloth and fled from them naked. So in the crucifying of Christ, Mark. 15.24. And when they had crucified him they parted his garments; so in many other Histories: wherefore if always in baptism the persons had been stripped, we know no reason why sometimes Scripture would not have remarked this considerable circumstance. Supposing therefore the dipping of the baptised persons with their garments upon them, we say that this did bring a burden upon them which to nature had been insupportable: for immediately after Baptism we read of their going to the Table, Act. 16.33, 34. also Acts 9.18, 19 without any change of apparel, so far as Scripture expresses it, or by any circumstance of any text can be collected. Now how intolerable it is to nature for any person to be dipped in their garments over head and ears, and without any shifting of their wet  to go to the Table, or any other employment, sense can inform a very simple man.  
If you suppose their nakedness in baptism as the most of our dippers do, though without any scriptural warrant, then how extremely contrary to all civility will every modest person find it to discover himself before a whole Congregation of people? Though it be a part of the Georgian and Familistick Anabaptism, to lay down all natural shame, yet God has imprinted so much shamefastness in the hearts of all since the fall of Adam, that no honest and ingenuous person can endure to stand naked before any company: and if this should be put upon them by any necessity, they could not but take it for a great and disgraceful affliction.  
As dipping puts more upon the baptised then nature and civility can bear, so likewise then can consist with religion; Divinity admits not of Se-baptisme, 
Dipping brings in Se-baptism.  and permits not the baptised to be agents, but in this act will have them to be patients, and baptised by others; now in dipping the most part of the body is put under the water by the parties baptised themselves: for, as they say the custom is, they go into the water and stand there above the middle; why therefore are they not to be reputed as well baptizers, who put the most parts of the body in the water as they who put the less?  
Against all this the grand disputants object, First, that the word Baptizein does signify only to dip or wash, and never to sprinkle: 
The first objection, That the original word Baptzein does signify always dipping and never sprinkling removed  to prove this they bring the authority of the Septuagints, of Nonnus, of Vossius. Answer. If this argument were cast in form the major of it would lie upon such a general proposition, No rite may be used in any Sacrament, which differeth from the common signification of the word used in Scripture to express that rite; If this were universally true, what gesture would be necessary to be used by the communicants at the Lords Table? The word expressing Christ and his Apostles gesture in the last Supper is, Anaceisthai, Anapyptein, Anaclinein, relative to the ancient form of lying about the Table in their Triclinia: these words do no more signify to sit, Cath●zein, then Baptizein, signifies to sprinkle. If any upon such a grammatication would call in question the lawfulness of sitting at the Lords Table, his criticism would not be judged solid by any judicious person.  
The minor also, That baptism does always signify dipping, and never sprinkling, we deny; in our first argument for the affirmative, we gave eight instances to the contrary out of the New Testament, to which we may add, beside other places, Luke 11.38. 
Lu●. 11. ●8  And when the Pharisee saw it, he marvailed that he had not fi●st washed before dinner; in the original, that he was not first baptised before dinner. Can it be a matter of any wonder that Jesus or any other person before dinner did not plunge themselves over head and ears in water? or rather was not the Pharisaical superstition in the necessity of pouring water upon the hands for a legal purification?  
The authorities mentioned are nothing to the purpose; that of the Septuagints, 2 Kings 5.14. Then went he down and dipped himself seven times in Jordan, according to the saying of the man of God; it only proves a washing of Naaman's body in Jordan, according to the Prophet's direction; every true washing is not by a total immersion, as daily experience and many Scriptures prove; the woman washed Christ's feet with her tears, and David washed his bed with his tears, only by sprinkling. But suppose the Septuagints in this place had taken the word for a dipping over head and ears, will it follow that the word is no otherwise taken by any Author any where else? Go to the same Septuagints, Dan. 4.33. 
Dan. 4.33.  His body was wet with the dew of heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hebrew tabal, and the Chaldee jits tabang, which ordinarily are translated by baptizo, and here by its root bapto, which oft is more and never less than baptizo, can not otherwise be taken then for sprinkling; for which other way did the rain and dew fall upon Nebuchadnezars' body then by drops? We grant that Nonnus expounds baptizo by cathairo, but this makes nothing at all for dipping, for many more purifications were by sprinkling and affusion then by immersion and dipping.  
As for Vossius, suppose his criticism were well founded, that baptizein did signify principally to dip, which may very well be questioned; (for why may we not make the first signification of the word to be washing, and the second dipping, the first being the end, and the other but the mean, as well as to make dipping the first signification, and washing the second, because the one is the cause, and the other the effect?) yet all this is for no purpose, for though the word did signify first to dip▪ yet if in the second, third, fourth, fifth, or any place it signified to sprinkle, it is enough for all that we affirm: now that the word baptizo, has truly this signification of sprinkling, Vossius in this very place alleged to the contrary does prove it from many passages both of Scripture and Antiquity.  
Their second objection they take from these Scriptures, where the baptised seem to have been dipped, 
The second objection, No evidence in Scripture that any were ever dipped over head and ears in Baptism.  Matth. 3.13.16. Then cometh Jesus from Galilee to Jordan unto john to be baptised of him, and Jesus when he was baptised went up straightway out of the water. john 3.23. And john also was baptising in Enon, because there was much water there. Act. 8.38, 39 And he commanded the Chariot to stand still, and they went down both into the water, both Philip and the Eunuch, and he baptised him, and when they were come up out of the water, etc. Ans. First, suppose that in all these places dipping had been used, it follows not that it was so universally; we have proved that divers scriptural baptisms were by sprinkling, and not by dipping. Secondly, although dipping had been universal in the Primitive times, yet th●s practice would not infer any necessity of its continuance, unless two things were made good; first, that practice and example alone is a sufficient ground for the institution of a Sacramental rite; again, that every circumstance of a Sacrament generally practised in scriptural times, must be of an unchangeable and unvariable nature, and so necessary, that without sin it may not in any case be altered. Thirdly, none of the places alleged, do look towards the dipping of a naked person over head and ears, which is the main question. Fourthly, there is no word expressly in any of the places of dipping, and if they will admit us to dispute by consequences, see if from any of those places there be a necessary inference of any dipping; the multitude of waters in the third of John, 
John 3.23.  infers not the plunging of all who were baptised in them, but only the conveniency of baptising a multitude, rather in a place of many waters then in a desert void of water, such as many places in Canaan were. In the days of the Patriarches the finding of a fountain in these bounds was a rare and singular benefit: however we deny that the conveniency of much water for the baptising of a multitude of people, does import a necessity of dipping any who are baptised therein.  
The other place of Act. 8.38, 39 imports Philip and the Eunuches going down from the coach towards the water, and their ascending again into the coach from the lower place where the water was; but doth either this descending, or ascending, infer Philip's stripping of the Eunuch, and dipping him over head and ears in that water?  
The third place is not so important, for it speaks nothing of Christ's going down into the water, and what it says of his coming up may well be expounded of the low situation of the river beneath the field, where John did preach: readily they have stood on the brink, or within the river when they were sprinkled, and had the water of the river poured upon them, but that in the midst of that multitude Christ did discover himself, and that John so oft as he baptised any did cause to strip both himself and them, and went so naked with them into the river taking them in his arms, and plunging them therein, is a matter of so great unlikelihood, that without Scripture or greater reason than yet appears it may not be admitted.  
The third objection, Immersion is necessarily to be practised, because it signifies our burial with Christ, 
The third objection, That Baptism is a sign of the burial of Christ, has no reference at all to Immersion.  according to Rom. 6.3, 4. Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his death? therefore we are buried with him by Baptism unto death; also Col. 2.12. Buried with him in Baptism, wherein also you are risen with him. Ans. First, it is a presumption in any man to put a divine institution upon any rite, which in its own nature is only indifferent; But it is a presumption in the highest degree to affix a signification to any such rite; we grant Baptism for its signification has the death of Christ and all the fruits thereof, also that it seals to us our fellowship not only in Christ's death, but in his burial, his resurrection, his ascension, his sitting at the right hand of God; but what divers Scriptures, and particularly the places in hand do ascribe to Baptism, we have no warrant to apply it unto immersion.  
Secondly, if men would go to make analogical significations according to their own pleasure, we might say that sprinkling did put water upon the head, and so the whole person under the water, and by this were a sign of burial as well as immersion. It makes nothing against this, that by sprinkling, a little quantity of water is applied only to the head, and much water by dipping is applied to the whole body, for in Sacraments the quantity of the element, the shortness of the outward action is not attended: The tasting of a little bread and a little wine does signify to us our full communion with the whole body and the whole blood of Christ, as well as the largest banquet of wine and all delicates could do. The cutting off a very little from one part of the body only did signify the Circumcision and cutting off of the whole body of corruption, as well as if much skin & much flesh had been cutted off from every member: even so the sprinkling of a little water may signify and seal up unto us our participation in Christ's life, death, burial, resurrection, and every thing else of his wherein we have interest, as well as a total immersion in the whole Ocean for so long a time as Jonah lay under the billows of the great deep.  
Thirdly, this argument draws us to two great inconveniences: 
The danger of dipping.  First, a necessity, as we would not abolish a Sacramental and significant rite, to keep every baptised person so long a time wholly under the water, as may sensibly express Christ's burial under the ground; now to be put for so long a time wholly under the water by the hand of a weak Minister, though never so careful to preserve, cannot but bring an evident hazard of life or health to many.  
Secondly, consider if it bring not in the institution of a new Sacrament, whereof none that yet I have heard of have spoken, the Sacrament of emersion, 
The new Sacrament of Emersion.  at least the addition of this as a new large half unto the old Sacrament of Baptism or Immersion; this their new rite of emersion does signify and seal up to us as they say our resurrection with Christ: this can be no part of baptism or immersion, nor rationally be comprehended under it, though always it were conjoined and did follow at its back; for emersion and immersion are contraries, and one contrary is not a part, nor cannot go under the name of the other, except you will make bitter sweet, and darkness light.  
Unto those Arguments of the Disputants the Treatiser adds nothing considerable in all his long Discourse, except some testimonies, partly from Protestant, but most from Popish writers: asserting the ancient custom of dipping in baptism. 
A general answer to the testimonies for dipping.  To which I answer, first, what ever authority testimonies may have with us, yet with him that brings them, and with his whole party, they are of no value at all: Will they mislike, or so much as suspect any of their absurdest novelties, when it is demonstrate to them that the whole current of all Christian writers ancient and modern is against them? is it not then their custom with a great deal of scorn to declaim against the vanity and frivolousness of an argument from humane assertions? Secondly, the Treatiser himself cannot but know that every one of the Authors he brings, does positively impugn his assertion, the necessity of dipping and unlawfulness of sprinkling in Baptism. Thirdly, his witnesses, though they assert indefinitely the antiquity of dipping, yet none of them does deny the like ancient use of sprinkling; both those may well stand together, and so it is the judgement of many, that sometimes dipping, and sometimes sprinkling, as the occasion required were practised in the Primitive times. Fourthly, of those that speak of ancient dipping, how many do understand it of the total immersion of a naked body over head and ears? and yet this alone is our question. Fifthly, though even for this testimonies were brought, yet they come not home unless such a dipping be attested to be a rite unchangeable, and so necessary, that the omission of it at any occasion, were a sin, and breach of the Lords institution. When any writer, either ancient or modern, except some few of the latest Anabaptists, is brought to bear witness to any such assertion, I shall acknowledge my information of that whereof hitherto I have been altogether ignorant.   

THE CONTENTS OF the Treatise.  

The PREFACE.  
Slothfulness is fatal when unseasonable.  
Men are most careless when their dangers be greatest.  
The present danger of the Protestant Churches: of France, Holland, of Germany, of Zuitserland, of Britain, by the Malignants, by the Sectaries.  
Our dangers from the Malignants are not yet past.  
The unexcusable obstinacy of the Episcopal Divines.  
It's blindness and dementation to misprise the danger from France.  
Antichrist is possibly near to swallow down the whole Reformed Churches.  
A flood of Errors and Heresies is like to overwhelm the Church of England.  
A liberty for all Errors is the great aim of some.  
They spoil the Parliament of all power to reform or meddle with Religion.  
Who now are the persecutors. How great is the monster of Libertinism.  
The Sectaries having done with the Church, proceed to the overthrow of the State.  
The Parliament must be abolished.  
The best remedy of our dangers from the Malignants, is the return of the King to his Parliament in just terms.  
The zealous diligence of Ministers might do much to cure the evil of our errors.  
The sedulous activity of the Sectaries doth shame our slothfulness.  
The caveats of zeal.  
Presbyterians are far from opposing the least degree of true piety.  
Charity and compassion are to be extended to our enemies.  
Presbyterians were never persecutors.  
The dignity and power of the Magistrate must be carefully preserved.  
The scope of the Treatise.   

CAP. I. The Original and Progress of the Anabaptists.  
BErengarius no Anabaptist. The Albigenses knew not Anabaptism. p. 1.  
Neither Melancthon nor Carolostadius did favour Antipaedobaptism. p. 2  
The true original of the Anabaptists. The malignity of their spirit. Their singular hypocrisy. p. 3  
The preposterous pity and charity of good men towards them was the cause of their strength.  
Their wicked doctrines and practices. Luther did justly stir up the Magistrate against them. p. 5  
Great numbers of them were slain. The unhappy end of their Author Muncer. ib.  
Zuinglius did oppose their gathering of Churches in Zuitserland. The reason of their banishment thence. p. 6  
Their intolerable practices. The tragedy of Munster. p. 7  
The ordinary custom of Heretics is not to labour, but to spoil the labours of others.  
King Becold enters Munster. Some of the prime Ministers are gained to Anabaptism.  
The slackness of the Magistrate, though orthodox, did ruin the City.  
The Sectaries though fewer and weaker, yet by wit and industry did master their opposites.  
By the stirrup of Toleration the Sectaries ascended to the saddle of Sovereignty. p. 8  
Being once masters of the City, they presently changed the government.  
They seized on the goods of all, and killed whom they would.  
The people's minds being ensnared by their errors, their tyranny became irremediable.  
They proclaimed Polygamy. p. 9  
A faint and unsuccessful resistance did hasten and confirm Becolds Kingdom.  
The splendour of Becolds Court. His barbarous cruelty and hypocrisy. His unhappy end. p. 10  
Amsterdam in hazard to be a second Munster. A woman Messiah.  
Division and Schisms were the Anabaptists ruin. p. 11  
The difference betwixt the Monasterians and the Battenburgicks. The Sect of the Hophmanists. p. 12  
Who were the Mennonists.  
A Synod for union did divide them amongst themselves more than ever. David Georgius labours for union. p. 13  
Divers Sects of Anabaptists evanished. David George had a great show of zeal and piety. p. 14  
Yet his absurdities were horrible. The extraordinary zeal of his followers. His strange end. p. 15  
The increase of the Mennonists. The errors of the Mennonists. Their Schisms. p. 16  
For a light cause four late separations among them. The state of the Anabaptists in England. p. 17  
Independency the cause of their increase and boldness. p. 18  
Their late Confession is neither a full nor a clear declaration of their tenets.   

CAP. II. The tenets of the old Anabaptists.  
THe most applauded tenets of our modern Anabaptists are the selfsame with what the old Anabaptists did invent. p. 29  
Their first prime tenet was a necessity of gathering Churches out of Churches, and of separation from the best reformed in their time, because of mixed communion. ib.  
Antipaedobaptisme, became at last their greatest d●rling.  
They were the authors of the prophesying and questioning of private men in the face of the Church.  
Women preachers are from them. p. 30  
Their Pastors must renounce all former Ordination, and their full call of new must come from the hands of their people. They required no letters in their Preachers.  
The crying down of Tithes and all set Stipends, is from them.  
Independency of Congregations, and the people's power in Church censures, is their invention.  
The Seekers who deny all Churches are their Disciples. After the overthrow of the Church they fell next upon the State. p. 31  
First, they cried down the Magistrate's power in matters of Religion. Next in all matters even Civil.  
Yet they took to themselves an absolute Civil power; first, over all them in their own Churches.  
Next, over all Princes and people in the whole world. They were strong Millenaries. p. 32  
They made adulteries and murders lawful. Robberies also. 33  
Their hypocrisy ended in the open practice of crimes extremely contrary to their first professions.  
Their abominable uncleanness. They deny both Old and New Testament. p. 34  
They deny angels, and devils, and souls. They deny heaven and hell, and eternal life.  
They cast away all the Ordinances of God. p. 35  
David George to them was spiritual Christ, much more excellent than Christ crucified.  
Many people were ready to seal with their blood all these abominations.  
The monster David George did live and die in plenty and peace.  
The best of the Anabaptists have very gross errors. The Mennonists deny original sin. p. 36  
In the points of election, redemption, grace, freewill, perseverance, justification, perfection, they are grosser than the Arminians or jesuites. They are yet more absurd.  
They deny the omnipresence of God. They deny the Trinity. And the truth of Christ's humanity. p. 37  
They refuse all consequences from Scripture. They refuse reasoning from the Old Testament.  
The covenant with Abraham they make carnal. They exclude all infants from the covenant of grace.   

CAP. III. The modern tenets of the Anabaptists in England.  
THe spirit of Anabaptism clearly devilish. p. 47  
The fair profession of many English Anabaptists not to be trusted.  
What errors may be charged upon all, what only upon some of them. p. 48  
The confession of the seven Churches is a very imperfect and ambiguous declaration of their judgement.  
Let no error be charged upon any man, which he truly disclaims.  
A brief sum of all the Anabaptists errors. Every Anabaptist is at least a rigid Separatist. p. 49  
Though the Independents offer to collude with the Anabaptists, yet they separate from the Independents no less than from the Brownists as antichristian. p. 50  
They avow all their members to be holy and elect, and some of them are for their perfection. p. 51  
After they have separate from all other Churches, they run next away from their own selves.  
They charge one another with Antichristianisme. They are Independents.  
They put all Church power in the hand of the people.  
They give the power of preaching and celebrating the Sacraments to any of their gifted members out of all office. p. 52  
Even unto women. They must not preach in a Steeplehouse. p. 53  
All Tithes and all set Stipends are unlawful, their Preachers must work with their own hands, and may not go in black .  
They celebrate the Lords Supper in any common Inns, after another feast.  
All the new light of the Independents and Brownists is borrowed from the Anabaptists.  
The anointing of the sick with oil, the rejecting of the Lords Prayer, of all set Psalms, of Universities, and humane learning, are the Anabaptists inventions.  
The Independent Apologists are for liberty to most of the Sects. 54  
And some of their prime friends are for a general liberty to all. 55  
The Anabaptists deny all power to Magistrates in any thing which concerns Religion.  
Turkisme, Popery, Atheism, the greatest blasphemies they would not have punished with so much as a discountenance. They press a liberty for preaching and propagating openly all errors imaginable.  
Yet they grant that error is a soul-murder, and a greater crime than the destruction of a King, of a Parliament, of a whole Nation. p. 56  
They hate the Covenant. They are injurious to the Scots. p. 57  
All punishing of error with them is persecution. They press liberty of conscience much out of policy. p. 58  
The granting of all this liberty will not assure the Magistrates of the Sectaries civil obedience. p. 59  
The tenets and practice of the Sectaries destroy Magistracy.  
They profess their design to overturn from the ground the government of our State as now it stands.  
Kings and Lords are no more tolerable: Neither is the House of Lords any longer to be endured. p. 60  
The poorest beggar in the land has a share of the Sovereignty, above the King and Parliament.  
All former Laws and Acts of Parliament must be abolished. p. 61  
The will of the multitude must stand for the Sovereign Law hereafter. p. 62  
The three fundamental Laws of our new Utopian Republic. p. 63  
According to reason and experience the present distemper of the Sectaries is posting on fast to a Dictatorship and absolute Tyranny in the hand of one. The State in danger by the Sectaries principles. p. 64  
The greatest purchase which the overturners of States usually make, is a late repentance. p. 65   

CAP. iv Their Antipaedobaptisme, Arminianism, Arrianisme, Familisme, and other wicked errors.  
ALL Anabaptists are for Antipaedobaptisme. They avow the nullity of our Baptism. p. 89  
They press on us a rebaptisation.  
They exclude all infants from the covenant of grace, and make Circumcision a seal only of carnal promises.  
Many of them deny original sin, and assert all the articles of Arminius. p. 90  
They separate from all who renounce not Paedobaptism.  
Yet they admit into their Churches many much worse than these from whom they separate. p. 91  
Sprinkling to them nullifies Baptism. M. Tombs new way.  
He is a rigid Antipaedobaptist, yet not against sprinkling.  
He spoils all infants of all interest in the covenant of grace. p. 92  
He is a friend to the worst Anabaptists, and injurious to all who oppose them.  
He makes Baptism a rite needless either to young or old. He admits of a frequent rebaptisation.  
He admits unbaptised persons to the Lords Table. He is a gross Erastian.  
The most of the Anabaptists are Arminians. p. 93  
The second Edition of their confession is not so free of Arminianism as the first.  
The chief Churches of the Anabaptists are gross Arminians. p. 94  
Many of them are Antinomians, laying aside all care of moral duties.  
Making all grief for sin unlawful. p. 95  
Denying Christ's satisfaction and reconciliation of God to men.  
The best of them are inclineable to Libertinism.  
The Antinomian controversies are not as the prime Independents do make them, only about words and methods of preaching. p. 96  
Many of the Anabaptists are become Seekers, denying all Churches, all Officers, all Ordinances.  
Many of the Anabaptists are become Antitrinitarians. p. 97  
Richardson one of their prime leaders, a blasphemer of the Trinity. p. 98  
Divers of them are abominable bl sphemers of Christ's Person.  
Others of them are become perfect Atheists. They evert and reject the whole Scripture. p. 99  
Many of them are turned Familists, denying the immortality of the soul.  
Denying Heaven and Hell, Angels and Devils.  
Some of them make the world eternal: others all creatures to perish. p. 100  
Some deny all resurrection, others make the beasts rise to glory.  
They teach abominable obscenities. They follow David George in his greatest absurdities.  
The divine light of their new Prophet. The fall of Adam, and the clearest Scriptures are but allegories.  
The whole Divinity suffered in the Person of Christ's humanity. p. 101  
The great light which this Prophet brings from heaven, is, that all the Devils and all the Reprobates shall be saved by his Gospel. Randall his gross Familisme. p. 102  
No resurrection, no heaven, no hell after this life. The Saints in this life become as perfect as God.  
The clearest Scriptures are false in a literal sense.  
That God is formally the life and subsistence of all creatures. p. 103  
That Christ had not a particular soul, nor a particular body.  
Creatures in their very sins are acted only by the Spirit of God.  
There is no such spirits as Angels, Devils, or Souls. Nothing remains for ever but God.  
Scripture is but a false shadow, and no ground of faith.  
They deny both the first and second coming of Christ. They cast away all Ordinances.  
The certain truth of these imputations. p. 104  
The English Anabaptists are generally more erroneous than the Dutch.  
Amongst the English Sectaries there is no zeal at all against any error.   

CAP. V The lawfulness of Infant's Baptism.  
THe extreme malignity of the Anabaptistick spirit. It's enmity to the salvation of men. p. 129  
It's dishonouring of God by setting up a liberty, first, for all errors; and next for all vice. p. 130  
Their Brownistick and Arminian tenets I have refuted in other Treatises. p. 131  
Their Antipaedobaptisme and dipping shall here be briefly and plainly considered.  
The state of the first question. The first reason for the affirmative. p. 132  
Who have right to the chief promises, have right to some of the seals which God has appointed to be a means of assurance of these promises, unless the Lord himself hath made a special exception.  
Infants have good right to the promises of the covenant of grace. p. 133  
The infants of the jews had real interest in the covenant of grace before the coming of Christ. Gen. 17.12, 13. Also after Christ coming under the New Testament, Heb. 7.27.8.6.  
The infants of proselyte Gentiles under the Old Testament had right in the covenant of grace, Gen. 17.12. Exod. 12.48 49. p. 135  
The infants of believing Gentiles under the New Testament have right in the covenant of grace, Rom. 11.24. How infants are holy, 1 Cor. 7.14. p. 13  
The second argument is from the Circumcision of Infants. p. 138  
It is safe to reason from scriptural consequences, yea, proportions. p. 139  
Baptism succeeds to Circumcision, Col. 2.11, 12. Circumcision did seal the covenant of grace, Gen. 17.11. p. 140  
The covenant of grace has been diversely administered, but ever the same, and never mixed. p. 141  
Both Circumcision and Baptism are initiating seals. p. 142  
There needs not a particular command for application of a Sacrament to the divers ages, and sexes, and conditions of persons. Infant's Baptism under the Law.  
The third argument from Matth. 28.19. p. 143  
The promises of the Gospel belong to Infants. p. 144  
Infants are not in a worse condition under the Gospel then under the Law.  
All who are baptised need not be capable of teaching. ibid.  
Infants are Disciples. p. 145  
Infants have interest in the Trinity. ibid.  
Infant's may be lawfully baptised. p. 146  
The fourth argument from the baptism of whole families. ib.  
The fifth argument from Christ laying of his hands on infants and blessing them. p. 147  
The sixth argument, Infants under the Law were baptised. p. 149  
The seventh argument, Infants are partakers of remission, of regeneration, of life eternal. p. 150  
Mr Cox, Mr Tombs, Mr L. Objections. p. 152  
They are in effect but few, and all invented by the old Anabaptists. ib.  
Mr Cox first argument makes examples alone a full rule. ib.  
The second makes one and the same man to differ from himself essentially. p. 153  
The third ties God in the revelation of his will to precepts and examples alone. p. 154  
It everts the principles of all reasoning, and turns men into stones. p. 155  
The fourth makes it an heresy to make any use of any thing in the Old Testament to clear any thing in the New. p. 156  
The fifth argument making the actions done by, or to Christ, the full rule of our practice, is a wild fancy. p. 157  
The sixth argument, will have none baptised but who believe and are elect. p. 158  
The seventh, eighth and ninth arguments, are but repetitions. p. 160  
The absurdities of every one of the nine arguments. ib.  
M. Tombs 8. arguments answered by others: there is no truth in any of them. p. 161  
M. L. Treatise of Baptism needs no answer. p. 162  
The pressing of dipping and exploding of sprinkling is but an yesterday conceit of the English Anabaptists. p. 163  
Sprinkling is sufficient, and dipping is not necessary in Baptism. p. 164  
The first arg. for the affirmative: Baptism in many Scriptures signifies sprinkling and not dipping: as Mark 7.4.8. Heb. 9.10. 1 Cor. 10.1. Rev. 19.13. Mat. 3.11. p. 164  
The second arg. The thing signified by Baptism is oftener expressed in Scripture by sprinkling then dipping. p. 167  
In Scripture sprinkling is made a sign of the application of Christ's blood to the soul. p. 167  
Also of Christ's Spirit. p. 168  
Sprinkling under the Law a figure of the thing signified in Baptism. ibid.  
Sprinkling serves as much for purging as dipping can do. p. 169  
A third arg. In many scriptural Baptisms there was no dipping. ib.  
A fourth arg. Dipping is hurtful to the life of man. p. 171  
Also to his chastity. ib.  
A fifth arg. Dipping makes Baptism insupportable. No Preacher will be able to baptise. p. 172  
Dipping brings in Se-baptisme. p. 173  
The first Object. That the original word Baptising does signify always dipping and never sprinkling, removed. ib.  
The second Object. No evidence in Scripture that any were ever dipped over head and ears in Baptism. p. 175  
The third Object. That Baptism is a sign of the Burial of Christ, hath no reference at all to Immersion.  
A general answer to the testimonies for dipping. p. 178    

The Authors out of which the Testimonies of the first two Chapters are taken, concerning the old Anabaptists of Germany.  

Cassandris opera, last Edit. fol.  
Bullingerus adversus Anabaptistas'.  
Historia Davidis? Georgii conscripta ab ipsius genero Nicolao Blesdikio.  
Guy de Bres contre les Anabaptistes.  
Sleidani Commentaria, Argentorati. 1621.  
Conradi Heresbachii Historia Anabaptistica una cum notis Theodori Strackii, & Lamberto Hortensio, Amsterodami. 1637.  
Cloppenburgii Gangraena Anabaptistica, una cum Spanhemii disputationum Anti-Anabaptisticarū prima generali.  
Apocalypsis Haeresiarcharum.   
All faithfully translated into English.  

The Authors out of the which the Testimonies of the third and fourth Chapters are taken concerning the modern Anabaptists of England.  
THe Confession of the seven Churches, the first Edition; also the second with additions and alterations dedicated to the Parliament.  
The Declaration of the public dispute by M. Cox, M. Hobson, etc.  
M. Tombs Exercitation. Also his Apology.  
M. Richardson against D. Featley.  
M. Blackwoods storming of Antichrist.  
M. Spilberries Saints privilege.  
William Kiffin his answer in Ricrafts Looking-glass for the Anabaptists.  
M. Cornwall's Vindication.  
The Treatise of Baptism.  
The Unity of childish Baptism.  
John the Baptist.  
Divers Treatises of M. Saltmarsh.  
The Compassionate Sam●ritan●.  
Divers Treatises set out with great confidence and passion for a liberty to all Sects, especially the Anaba●tists. Such as,  
Liberty of Conscience.  
Toleration justified.  
England's Birthright.  
Conscience cautioned.  
Innocency and truth justified.  
The just man's justification.  
A Pearl in a Dunghill.  
A Letter to a friend.  
The just man in bonds.  
An Alarm to the House of Lords.  
The Remonstrance of many thousands to their own House of Commons.  
The last warning  
john goodwin's Theomachia.  
M. William's Bloody Tenet.  
Little Non-such.  
M●ns Mortality.  
Divine Light.  
Also the Treatises of some gracious and learned Divines that have ●pposed those ways: Su●h as,  
M. Marshal's Sermon, ●nd def●nce.  
M. Gattakers ans. to M. Saltm●rsh.  
M. Blacks birth priviledg●, ●n●●nswer to M. Tombs.  
A discovery of Familism.  
Benjamin Burns description and confutation of Familism●.  
Especially M. Edwards Gangrena, first and second part. To which ●s yet I have seen nothing replied, to ●ny thing that is considerable, though many with great passion have essay d c.   
FINIS.