BELOVED , I speak it as in the §. 1. sight of God : I am in a great straite how to temper my speech for your best advantage , in this my solemn ▪ address unto you . Very loth I am on the one hand to deal so unfaithfully or un-Christianly with you , as , upon such an opportunity , not to speak the truth unto you in such things , wherein I either certainly know , or else have weighty grounds to judge , that it most neerly concerns you to know and to consider it : and on the other hand , very unwilling I am also to speak any thing , for which , either weakness , or uncharitableness it self , shall be able to judg me your enemie . I well know it becomes me not to say of you , as Nabal'● servant spake of his Master ; He is so wicked that a man cannot speak to him . a a 1 Sam. 25. 17. [ meaning , without offending , or provoking him ] yet my Experience importunes me to speak this , that some of you , yea some of those , whom I have cause to judge the strongest amongst you , are so weak , that words as innocent , as inoffensive , as the greatest Christian tenderness , or caution , can lightly indite , have notwithstanding , been a burthen and offence unto them . I could readily instance in sundry particulars , as well of words , phrases , and passages of this harmless import , as of persons among you , who nevertheless have turned their innocencie into guilt , and made themselves agrieved at them ; but that I fear lest this also should be an offence unto you .

I call God for a record upon my soul , that I have §. 2. not the least touch of any malignancie or frowardness of spirit against any of you , but can freely serve the meanest of you in love , yea , and stoop to loose the latcher of his shoe , who is the most jealous amongst you of the candor and simplicitie of my heart towards you . Yea I have upon occasion , and this more than once , given a very passeable account of my unpartiall respects unto all of your way and practise worthy the repute of godliness , by girding my self , and ministring with all my might to some particulars of you . But I know how hard a thing it is not to be offended with him , that shall touch the Apple of a mans eye , or that shall attempt to change the glorie and height of his confidence into the shame of guilt and errour . And the truth is , that you have much obstructed the way of your return , and regainment unto the Truth , by an importune and undue magnifying of your errour . If you could have been content , in estimating your new Baptism , and the want or non-practise of it in others , to contain you selves within those bounds of Reason and Truth , which the Holy Ghost prescrib's in a like ( or rather indeed in a far better ) case , saying , That Circumcision is nothing , and uncircumcision is nothing , but the keeping the Commandments of God ; a a 1 Cor. 7. 19. and again , In Jesus Christ , neither circumcision availeth any thing , nor uncircumcision , but Faith , which worketh by Love , b b Gal. 5. 6. and yet again , If the circumcision keep the righteousness of the Law , his un-circumcision shal be counted for circumcision ; c c Rom. 2. 26. See these passages argued and opened . Water-Dipping , p. 78. 79. 80. &c. If , I say , you could look upon your Baptism as availing you nothing , without Faith working by Love , and keeping the Commandments of God ; and again , upon the want of your Baptism , as no wayes prejudiciall unto those , who under another Baptism beleeve unfeignedly in Jesus Christ , and walk holily and humbly with their God , this would be an effectual door of hope opened unto me , that you were yet within call , and might be reduced and brought back again in your judgments unto the truth ( as some of the best of those , who through humain frailty , and immaturity of consideration , had embraced your way , from time to time have done . )

What a man moderately or soberly valueth , may §. 3. be purchased of him at a reasonable rate . But whilst God's Nothing ( yea that which is less then that Nothing of his we now speak of ) is your , All things ; whilst you judge your tything of mint , anise , and cummin ( or rather indeed of nettles , thistles , and unprofitable weeds ) to be the practise of mercy and judgement , and the weighty things of the Law , your reconcilement with the Truth , though advancing in the front of my desires , yet keeps in the reer of my expectations . For when a man prizeth any thing he possesseth , at an unreasonable rate , he is so much the more like to keep possession of it still ; unless ( haply ) the thief digs through the house , and violently takes it away . Some of your Churches esteem all others no better then Heathen and Publicans , who refuse to cast in their lot with them in their venturous practise of new Baptism a a Ad forum f●cto concurcu , clamorem tollunt , & omnes non baptizatos jubent interfici ▪ tanquam paganos , & impios . Joh. Sleidan . de Anabaptistis Comment. lib. 10. , refusing all Christian communion with them , though otherwise they be the glory of Christ , and of the Gospel , when as many of themselves are the shame and reproach of both . And if my intelligence faileth me not , other of your Churches are lifting up their hearts to a like zealous exaltation of your way , as by proscribing or evacuating all the Faith , Love , Zeal , Holiness , Meekness , Humility , Wisdom , and Knowledge , shining in the Christian world , which shall not approve themselves unto you , by falling down before the golden image which you have set up .

But in this your humour of making such sacred § 4. treasure of your new Baptism , you declare your selves to be the true heirs and successors of those in all ages , who have unduly , and without cause , broken the bands of Unity , Love , and Peace , wherein they had somtimes been bound up in the same bundle of Christianity with other Churches , to walk in some by-way of particular choyce by themselves , to the offence , grief , and reproach of those Churches from which they rent themselves , and renounced Communion with , upon such an account . It hath alwaies been the manner of persons of that character , to magnifie above measure that opinion , or practise , of what slender consequence , nay of what evil consequence soever it was , wherein they dissented from , and for the non-profession , or non-practise whereof , they rejected the communion of other Churches . The History of the Church since the Apostles days affordeth us instances without number of that import we speak of : some of these are presented to the Readers consideration in the ensuing discourse b b pag 8 , 9 , 10. . By these instances , and many more of like signification , which might readily have been added to them , it clearly appears , that when men make any defection , or rent , from the main body of sound Christians , in any thing , whether opinion , or practise , they are strongly tempted by the spirit of this separation , to speak , how extravagantly or causlesly soever , glorious things of that , wherein they differ ( be it opinion or practise ) lest otherwise their departure from the houshold of Faith , should seem causless , and ( so ) highly censurable . And that men of your judgement and practise have not been behind the Patrons of the Errors specified in the said page and section of the present Discourse , in crying Hosanna in the highest to your way , appears sufficiently from the best records that are extant , of those times , wherein this way first got footing in the Europoean parts of the Christian world . John Sleidan in his historical Commentaries , amongst many other sad relations of your Predecessors , reports of one , who ran up and down the City of Munster , as if he had been inspired from God , crying out , Repent , and be re-baptized ; if ye will not , the wrath of God will presently overwhelm you . Hereupon the common sort of people began to make a tumult : and whosoever was re-baptized , clamour'd out the same things which the other did , and after the same manner . Many , fearing the wrath of God , which these men so loudly boasted [ would fall upon all those that would not be re-baptized ] being through their simplicity circumvented ( men otherwise not evil ) did as they would have them [ and were re-baptized ] some also , that they might keep their estates . For the Anabaptists , having first contumeliously handled their adversaries , threw them out of possession of their estates , &c. a a Ex ipsis quidam velut afflatus numine , per Vrbem discurrit , & poenitentiam ( inquit ) agite , & rebaptizamini : sin minus , jam ira Dei vos obru●t . Hinc coeptum est vulgò tumultuari : & quicunque rebaptizarentur , eadem , quae ille , codemque modo declamabant . Multi , quod iram Dei metuerent , quam isti tantopere jactabant , simplicitate circumventi , homines alioqui non mali , iis morem gerebant : alii etiam , quo suas fortunas conservarent : adversarios enim Anabaptistae malè mulctatos , possessionibus dejiciebant . Joh. Sleid. C●m . l. 10 an. 1535. And there are at this day amongst us not a few of your judgement and way , who speak not much short of these Munster-Anabaptists , concerning the high necessity of your way of baptizing . This passage extant p. 18. of the Discourse examined in the ensuing Treatise , [ That both Repentance , and the declaration of it by Baptism b b He meaneth only that kind of Baptism which himself owneth : otherwise the passage relateth little to his purpose . , is required on mans part , to interess him in remission of sins , and sanctification of the Spirit , the things covenanted or promised on Gods part , is too evident to be denied by any , but those that will not see , from Acts 2. 38 , 39. ] This passage ( I say , which hath several other confederate with it in the Discourse ) is of the same inspiration with the Munster-Divinity lately recited , exposing all those to the eternal wrath of God , who shall not be baptized , secundum modum Authoris , after the manner of the Authors own Baptisme . And if your Scribes and Wise-men speak thus gloriously of your way , can we think that your vulgar proselytes are beneath them in their thoughts about it ? But I look upon these high thoughts which you take unto your selves , as also those great words , wherein you express your selves unto others , concerning your way , like the men of Ephesus concerning their Diana , Great is Diana of the Ephesians ; not as arguments or grounds of any regular or rational conviction upon your judgements and consciences , that there is any such either weight or worth in your way ; but rather as studied and strained Apologies , to excuse your selves , as well unto your selves , and your own consciences , as unto others , for your otherwise inexcusable separation , and offence hereby given unto the Churches of Christ .

But what , or how high soever , or how occasioned § 5. soever , your thoughts are concerning your Baptisme , I trust you retain so much savour of that anointing with the spirit of wisdom and meekness , which you received under that Baptisme ( for so we judge of it , and as yet are not apprehensive of any sufficient ground to judge otherwise ) wherewith you were baptized after the manner practised in other Churches , as not to stumble at that stone which the Apostle hath faithfully endeavoured to remove out of your way , by demanding thus of the Galathians , Am I therefore becom your enemy , because I tell you the truth ? a a Gal. 4. 16. Doubtless this Apostle did not bewray the least touch or tincture of any enmity , either against the Church of the Philippians , or against the persons themselves of whom he spake , when he said ; Many there are , of whom I have told you often , and now tell you even weeping , that they are enemies of the cross of Christ , &c. b b Phil. 3. 18.

And my hope is , at least concerning you whom I stile the sons and daughters of God , that what I shall out of an unfainedly compassionate soul towards you , with truth speak unto you , whether relating to your selves , or others of your judgement and way , only in order to your spiritual good , shall not be wrested or drawn aside by you to any sinister or hard Interpretation , as if I were a man , who rather sought your discredit and disparagement in the world , then your edification in the truth . I well understand that the dear interest of my comfort and peace standeth , not in the pulling down , but in the building up the comforts and peace of other men . Nor have I any Tower of Name or Reputation to build for my self in the world , that I should stand in need of the ruines , or demolished stones , either of yours , or any other mens , to advance my building . As I have none , so neither do I seek or desire any other honour , then that which cometh from God only . I have given sufficient hostages unto the world , that I shall never war upon it , or be troublesome unto it , for neglecting me , or laying my honour in the dust . He , who ( it seems ) believeth that I was tempted into a way of Schisme , by mens intemperate zeal against my Treatise of Justification , is a stranger unto me , and thinketh accordingly . But that which he calleth Schisme , is schisme only so called ; unless to separate from iniquity , be schism . But however , the most intemperate zeal of men against me , Person , Name , or Books , is a temptation of a very faint influence upon me to turn me out of any way of Truth , yea , or to make me their enemy . Only when the Truth is offended , I confess I burn ; and in case I find any strength in my hand to redress the injury done to it , I have no rest in my spirit until I have attempted the Vindication . By Truth , I do not mean mine own opinion ( as you seem frequently to understand the word , in reference unto yours ) for as for that which is no more then so , I shall neither trouble my self much , nor any other man at al , about it . But by Truth I mean , such a doctrine or notion , one or more , which I certainly know that I am able to demonstrate either from the Scriptures , or from clear principles and grounds in Reason , or both , to be agreeable to the mind of God . And of this sort is the Doctrine concerning the subject of Baptisme , and the mode of the administration thereof , avouched in the Aphorisms , and vindicated in the Answer ensuing , against the most plausible Arguments ( I believe ) that have yet appeared on your side .

Some particulars there are , relating to your judgment §. 6. and practise about Baptisme , which , as you desire to be judged loyal and faithful unto Jesus Christ , true to the dear interest of your own comfort and peace , friends to the comforts and peace of the Churches of Christ throughout the world , I earnestly desire you will please to take into your closest and most Christian consideration . As ,

1. Whether , in your rejecting all children from the Baptisme of Christ , you do not forsake the ducture and guidance , as well of the fair and goodly stream of religious and learned Antiquity , as of the main current of the signal abilities , gifts , parts , judgment , piety , zeal , practise of modern times , to turn into the by-notions , conceits , and ways of men , who are , and still have been , children in understanding , ( at least comparatively ) inexpert in the word of righteousness , through the weakness of their sight not able to see things afar off , or to discern or discover the minde of Christ , if it be but spiritually expressed ; I mean , in such phrase or words , wherein the holy Ghost delighteth , and not put into terms and words of their prescription , and such as they judge meet it should have been , had he intended to convey it unto men by the Scriptures ? Or whether any one man , of any considerable note , or name , for might in the Scriptures , in all the golden Regiment of Reformed Divines , or amongst persons of any other capacity , since the Reformation , hath given the right hand of fellowship unto you in the way of your judgement ( such only excepted , who upon second and better thoughts withdrew it again from you ) yea or hath so much as at unawares , or in any traverse or debate of any other subject in Christian Religion , asserted any thing , or let fall a word , in countenance of that your judgement , of which I speak ? Yea , whether they have not ( generally ) upon occasion , most solemnly and seriously declared against your opinion and practise , shewing and proving the inconveniences , and evil consequences of them ; And whether , the affirmative in all their demands supposed , it doth not plainly argue , 1. That your opinion about Baptisme , is of a very ignoble and obscure race and parentage . 2. That it carrieth nothing at all in it , standeth upon no principles or grounds any ways necessary or useful , either for the proof , illustration , or clearing of any Doctrine in Christian Religion ?

2. Whether Errors and Heresies have not their § 7. certain seasons of growth and infection , as wherein they are with greater diligence and industry dispersed , and more readily learned and drunk in by the generality of people ; even as some hurtful Plants See Patrimony of Christian Children , by M. Robert Clever , with the joynt consent of M. John Dod ( Printed an. 1624. ) in the Preface to the Reader . have their set moneths for springing up , budding , blooming , seeding , whereas before they lay hid in the earth , and afterwards have their stalks dryed up and withered ? Or whether mens minds are not in this case subject to be seduced , as their bodies are to be infected with contagious maladies , some yeers , and in some places , the small Pox raging , in others , the Pestilence , somtimes one disease being general , somtimes another ? And whether the errors and heresies of the Nicholaitans , of Cerinthus , Manes , Macedonius , Arrius , Eutyches , and others both of former and of later times , have not prevailed ( respectively ) in those times and ages , for which the righteous Providence of God judged them meet tryals and scourges for his Churches ? And further , whether , as once the Christian world , was on a sudden , and to its own admiration , under a deluge of Arrianisme , Miratus est Orbis se factum Arrianum . which notwithstanding was , through the gracious Providence of God , not long after dryed up again ; so it be not extremely probable , that the face of these parts of the Christian world , at present overspread and covered with a Land-flood of Anabaptisme , to the wonderment , not only of intelligent and considering men , but ( I suppose ) of the persons themselves also led aside with the error , will , notwithstanding the great prevailing of these unwholsome waters hitherto , through the merciful Providence of God towards his Churches and Servants in this Nation , be discharged of them , and that he will cause them to return and fall back again into that Mare Mortuum , or lake from whence they , and all other waters of like danger and annoyance with them , issue forth into the world .

3. Whether the generality , or far greater part of § 8. those , who take upon them to be guides and teachers in your Congregations , and Assemblies , be not utterly incompetent and unmeet for such an undertaking , as being deplorably ignorant of the mysterie of Christ , not able to divide the word aright , nor to wield and manage the Scriptures , especially where the deep things of God are treasured up , but with unspeakable detriment and loss to the Faith and Holiness , and consequently to the solid peace and comfort , of those who depend upon them .

4. Whether the Doctrines , or at least the greatest part of the Doctrines , that are handled and taught in your Congregations , be not rais'd upon mistaken senses , and perverted meanings of the Scriptures , unto which they pretend ; yea , and managed upon weak , irrelative , and impertinent grounds , and either wholly mis-applyed , or else so weakly and loosely applyed , that they leave no weighty , no effectual or lively impression of their truth , or import , upon the spirits and consciences of the hearers ?

5. Whether , the now-named deficiences , with § 9. several other disorders too frequent amongst you , considered , there be any great presence of Jesus Christ at any time in your holy Assemblies , or such as is frequently manifest in the assemblies of other Churches , or whether you have any countenance from heaven , either in gifts , or graces , comparable to other Churches of the Saints ? And whether the principal , if not the only cement and band , that keeps and holds your Churches and Congregations together , be not the simple conceit that you are , by means of your new Baptisme , gotten neerer to God , and deeper in his favour then other men , how holy or worthy soever otherwise above your selves ?

6. Whether the bulk and main body of persons , whether men , or women ( for I hope better things of some of you , and which accompany Christian sobriety , and true mortification ) but whether the generality or far greater part of persons of your judgement and practise , in the Nation , be not so far from that Christian sweetness , humility , and meekness of spirit which becometh those , who profess themselves baptized into the death of Christ , & buried with him in Baptism , towards all men , that they scarce retain the moral principles of common Civility ; but are heady , rash , fierce , despisers of others ( yea of good men ) self-conceited , arrogant , quarrelsome , clamorous , captious , vain boasters , unjust defamers of men dissenting in judgement from them , still upon all disputes between men of their judgement , and others , about Baptisme , how weakly soever their cause hath been pleaded by her Patrons , and how potently and manifestly soever overthrown by her Adversaries , yet ringing the great Bell of Ephesus for joy of the victory , Great is Diana of the Ephesians , Great is the Doctrine of Ana-baptisme and prevaileth ; a a

Cumque passim isti [ Anabaptistae ] de victoriâ ab Oecolampadio reportatâ gloriarentur , edidit ille Colloquii cum Anabaptistis habiti acta . Scultet . Annal. Dec. 1. An. 1625.

Vt primum Constantiam venit [ Balthasar Anabaptista ] apud ministros verbi sic nos calumniatus est , victoriamque suam de Catabaptismo jactavit , ut nesciam an nillos in odium nostri traxerit . Ibid.

In disputatione autem suprà modum erant vehementes , parati mori potius quàm cedere .

Balthazar quidam Anabaptista , literis ad Senatum . Tigurinensem pollicetur se Zuinglium suis Scripturis superaturum de Baptismo . Ibid.