I Come Now to Your Fourteen Arguments, and Shall Impartially Consider Them

Your first argument to prove it lawful to reject the unbaptized saint, is, ‘Because the great commission of Christ (Matt 28), from which all persons have their authority for their ministry, if any authority at all, doth clearly direct the contrary. By that commission ministers are first to disciple, and then to baptize them so made disciples, and afterwards to teach them to observe all that Christ commanded them, as to other ordinances of worship. If ministers have no other authority to teach them other parts of gospel worship, before they believe and are baptized, it may be strongly supposed they are not to admit them to other ordinances before they have passed this first enjoined in the commission.’

Ans. 1. That the ministers are to disciple and baptize, is granted. But that they are prohibited, by the commission (Matt 28), to teach the disciples other parts of gospel worship that have not light in baptism, remains for you to prove. Shall I add, this position is so absurd and void of truth, that none that have ever read the love of Christ, the nature of faith, the end of the gospel, or of the reason of instituted worship (which is edification) with understanding, should so much as once imagine.

But where are they here forbidden to teach them other truths before they be baptized? This text as fairly denieth to the unbaptized believer heaven and glory. Nay, our author, in the midst of all his flutter about this 28th of Matthew, dare venture to gather no more therefrom, but that it may be strongly supposed. Behold therefore, gentle reader, the ground on which these brethren lay the stress of their separation from their fellows, is nothing else but a supposition, without warrant, screwed out of this blessed word of God. Strongly supposed! but may it not be as strongly supposed that the presence and blessing of the Lord Jesus, with his ministers, is laid upon the same ground also? for thus he concludes the text, ‘And lo, I am with you alway even unto the end of the world.’ But would, I say, any man from these words conclude, that Christ Jesus hath here promised his presence only to them that, after discipling, baptize those that are so made; and that they that do not baptize shall neither have his presence nor his blessing? I say again, should any so conclude hence, would not all experience prove him void of truth? The words therefore must be left, by you, as you found them, they favour not at all your groundless supposition.

To conclude, these words have not laid baptism in the way to debar the saint from fellowship of his brethren, no more than to hinder his inheritance in life and glory. Mark reads it thus: ‘He that believeth and is baptized shall be saved; but he that believeth not shall be damned’ (Mark 16:16). Letting baptism, which he mentioned in the promise, fall, when he came at the threatening. God also doth thus with respect to his worship in the church, he commands all and every whit of his will to be done, but beareth with our coming short in this, and that, and another duty. But let’s go on.

Your second argument is, ‘That the order of Christ’s commission, as well as the matter therein contained to be observed, may easily be concluded, from God’s severity towards them that sought him not according to due order (1 Chron 15:13). Was God so exact with his people then, that all things to a pin must be according to the pattern in the mount (Heb 8:5, 9:11), whose worship then comparatively, to the gospel, was but after the law of a carnal commandment; and can it be supposed he should be so indifferent now to leave men to their own liberty, to time and place his appointments, contrary to what he had given an express rule for in his word as before? (Eze 44:7,9,10). It was the priest’s sin, formerly to bring the uncircumcised in heart and flesh into his house.’

Ans. That there is no such order in that commission as you feign, I have proved. As for your far-fetch’d instance (1 Chron 15), it is quite beside your purpose. The express word was, That the priest, not a cart, should bear the ark of God. Also they were not to touch it, and yet Uzza did (Exo 25:14; 1 Chron 15:12-16; Num 4:15; 1 Chron 13). Now, if you can make that 28th of Matthew say, Receive none that are not baptized first; or that Christ would have them of his, that are not yet baptized, kept ignorant of all other truths that respect church communion; then you say something, else you do but raise a mist before the simple reader: but whoso listeth may hang on your sleeve. As for the pins and tacks of the tabernacle, they were expressly commanded; and when you have proved by the word of God, That you ought to shut saints out of your communion for want of baptism, then you may begin more justly to make your parallel. How fitly you have urged (Eze 44) to insinuate that unbaptized believers are like the uncircumcised in heart and flesh, I leave it to all gospel-novices to consider.

Your third argument is, ‘The practice of the first gospel-ministers, with them that first trusted in Christ, discovers the truth of what I assert. Certainly they that lived at the spring-head, or fountain of truth, and had the law from Christ’s own mouth, knew the meaning of his commission better than we: but their constant practice in conformity to that commission, all along the Acts of the Apostles, discovers that they never arrived to such a latitude as men plead for now-a-days. They that gladly received the word were baptized, and they, yea they only, were received into the church.’

Ans. How well you have proved what you have asserted, is manifest by my answer to the two former arguments. I add, That the ministers and servants of Jesus Christ in the first churches, for that you are to prove, were commanded to forbear to preach other truths to the unbaptized believers; or that they were to keep them out of the church; or that the apostles, and first fathers, have given you to understand by their example, that you ought to keep as good out of churches as yourselves, hath not yet been shewed by the authority of the word. The second of the Acts proveth not, That the three thousand were necessitated to be baptized in order to their fellowship with the church, neither doth it say THEY, yea they only, were received into the church. But suppose all this, as much was done at the first institution of circumcision, &c., yet afterwards thousands were received without it.

Your fourth argument is, ‘None of the scripture saints ever attempted this church privilege without baptism, if they did, let it be shewn. The eunuch first desired baptism before anything else; Paul was first baptized before he did essay to join with the church. Our Lord Christ, the great example of the New Testament, entered not upon his public ministry, much less any other gospel ordinance of worship, till he was baptized.’

Ans. That none of the scripture saints, if there be any unscripture ones, so much as attempted this church-privilege first, remains for you to prove. But suppose they were all baptized, because they had light therein, what then? Doth this prove that baptism is essential to church communion? Or, that Christ commanded in the 28th of Matthew, or gave his ministers by that, authority, not to make known to believers other parts of gospel-worship, if they shall want light in baptism? The eunuch, Paul, and our blessed Lord Jesus, did none of them, by their baptism, set themselves to us examples how to enter into church communion; what church was the eunuch baptized into, or made a member of; but where is it said, that the unbaptized believer, how excellent soever in faith and holiness, must, for want of water baptism, be shut out from the communion of saints, or be debarred the privilege of his Father’s house? This you are to prove.

Your fifth argument is, ‘If Christ himself was made manifest to be the SENT of God by baptism, as appears (Mark 1:9,10), then why may not baptism, as the first fruits of faith, and the first step of gospel-obedience, as to instituted worship, be a manifesting discovering ordinance upon others who thus follow Christ’s steps.’

Ans. That Jesus Christ was manifested as the SENT of God by baptism, or that baptism is the first fruit of faith and the first step to gospel-obedience, as to instituted worship, is both without proof and truth; the text saith not, he was manifest to be the ‘sent’ of God by baptism; nay it saith not, that by that he was manifest to others to be anything thereby: you have therefore but wronged the text to prove your wordless practice by. Yea, John himself, though he knew him before he was baptized, to be a man of God, for, saith he, ‘I have need to be baptized of thee, and comest thou to me’ (Matt 3:14), and knew him after to be the ‘sent’ of God; yet not in, or by, but after he was baptized, to wit, by the descending of the Holy Ghost, after he was come out of the water, as he was in prayer, for the heavens were opened to John (John 1:30-34), and he saw, and bare record, because he saw the Spirit descend from heaven, and abide upon Jesus, after his baptism, as he was in prayer (Matt 3:13-17; Luke 3:21,22). Thus we find him made known before and after, but not at all by baptism, to be the ‘sent’ of God.

And that baptism is the fruit of faith, or that faith ought to be tied to take its first step in water baptism, in the instituted worship of God; this you must prove, it is not found expressed within the whole Bible. Faith acts according to its strength and as it sees, it is not tied or bound to any outward circumstance; one believeth he may, and another believeth he may not, either do this or that.

Your sixth argument is, ‘If baptism be in any sense any part of the foundation of a church, as to order (Heb 6:1,2), it must have place here or no where: why are those things called first principles, if not first to be believed and practised? Why are they rendered by the learned the A, B, C, of a Christian, and the beginning of Christianity, milk for babes, if it be no matter whether baptism be practised or no? If it be said water baptism is not there intended, let them shew me how many baptisms there are besides water baptism? Can you build and leave out a stone in the foundation? I intend not baptism a foundation any other ways but in respect of order, and it is either intended for that or nothing.’

Ans. Baptism is in no sense the foundation of a church. I find no foundation of a church but Jesus Christ himself (Matt 16:18; 1 Cor 3:11). Yea, the foundation mentioned (Heb 6:1,2) is nothing else but this very Christ. For he is the foundation, not only of the church, but of all that good that at any time is found in her. He is the foundation OF our repentance, and OF our faith towards God (vv 1,2). Further, baptisms are not here mentioned with respect to the act in water, but of the doctrine; that is, the signification thereof. ‘The doctrine of baptisms.’ And observe, neither faith, nor repentance, nor baptisms, are called here foundations: Another thing, for a foundation, is here by the Holy Ghost intended, even a foundation for them all: a foundation of faith, of repentance, of the doctrine of baptisms, of the resurrection of the dead, and of eternal judgment. And this foundation is Jesus Christ himself, and these are the first principles, the milk, the A, B, C, and the beginning of Christian religion in the world. I dare not say, No matter whether water baptism be practised or no. But it is not a stone in the foundation of a church, no not respecting order; it is not, to another, a sign of my sonship with God; it is not the door into fellowship with the saints, it is no church ordinance, as you, yourself, have testified. So then as to church work, it hath no place at all therein.

Your seventh argument is, ‘If Paul knew the Galatians only upon the account of charity, No other ways to be the sons of God by faith; but by this part of their obedience, as he seems to import, then the same way we judge of the truth of men’s profession of faith, when it shows itself by this selfsame obedience. Baptism being an obligation to all following duties’ (Gal 3:26,27).

Ans. This your argument, being builded upon no more than a SEEMING import, and having been above ten times overthrown already; I might leave still with you, till your seeming import is come to a real one, and both to a greater persuasion upon your own conscience. But verily Sir, you grossly abuse your reader; must imports, yea, must seeming imports now stand for arguments, thereby to maintain your confident separation from your brethren? Yea, must such things as these, be the basis on which you build those heavy censures and condemnations you raise against your brethren, that cannot comply with you, because you want the word? A seeming import. But are these words of faith? or do the scriptures only help you to seeming imports, and me-hap-soes for your practice? No, nor yet to them neither, for I dare boldly affirm it, and demand, if you can, to prove, that there is so much as a seeming import in all the word of God, that countenanceth your shutting men, better than ourselves, from the things and privileges of our Father’s house. That to the Galatians, saith not, that Paul knew them to be the sons of God by faith, no other way, but by THIS part of their obedience; but puts them upon concluding themselves the sons of God, if they were baptized into the Lord Jesus, which could not, ordinarily, be known but unto themselves alone; because, being thus baptized, respecteth a special act of faith, which only God and him that hath, and acteth it, can be privy to. It is one thing for him that administereth, to baptize in the name of Jesus, and another thing for him that is the subject, by that to be baptize INTO Jesus Christ: Baptizing into Christ, is rather the act of the faith of him that is baptized, than his going into water and coming out again. But that Paul knew this to be the state of the Galatians no other way, but by their external act of being baptized with water, is both wild and unsound, and a miserable IMPORT indeed.

Your eighth argument is, ‘If being baptized into Christ, be a putting on of Christ, as Paul expressed, then they have not put on Christ, in that sense he means, that are not baptized; if this putting on of Christ, doth not respect the visibility of Christianity; assign something else as its signification; great men’s servants are known by their master’s liveries, so are gospel believers by this livery of water baptism, that all that first trusted in Christ submitted unto; which is in itself as much an obligation to all gospel obedience, as circumcision was to keep the whole law.’

Ans. For a reply to the first part of this argument, go back to the answer to the seventh. Now that none have put on Christ in Paul’s sense; yea, in a saving, in the best sense; but them that have, as you would have them, gone into water, will be hard for you to prove, yea, is ungodly for you to assert. Your comparing water baptism to a gentleman’s livery, by which his name is known to be his, is fantastical. Go you but ten doors from where men have knowledge of you, and see how many of the world, or Christians, will know you by this goodly livery, to be one that hath put on Christ. What! known by water baptism to be one that hath put on Christ, as a gentleman’s man is known to be his master’s servant, by the gay garment his master gave him. Away fond man, you do quite forget the text. ‘By THIS shall all men know that ye are my disciples, if ye have love one to another’ (John 13:35). That baptism is in itself obliging, to speak properly, it is false, for set it by itself, and it stands without the stamp of heaven upon it, and without its signification also: and how, as such, it should be obliging, I see not. Where you insinuate, it comes in the room of, and obligeth as circumcision: you say, you know not what (Acts 15:1,2). Circumcision was the initiating ordinance, but this you have denied to baptism. Further, circumcision then bound men to the whole obedience of the law, when urged by the false apostles, and received by an erroneous conscience (Gal 5:1-4). Would you thus urge water baptism! would you have men to receive it with such consciences? Circumcision in the flesh, was a type of circumcision in the heart, and not of water baptism (Rom 2:28,29; Phil 3:3).

Your ninth argument is, ‘If it were commendable in the Thessalonians, that they followed the footsteps of the church of Judea (1 Thess 2:14), who it appears followed this order of adding baptized believers unto the church; then they that have found out another way of making church members, are not by that rule praiseworthy, but rather to be blamed; it was not what was since in corrupted times, but that which was from the beginning: the first churches were the purest pattern.’

Ans. That the text saith there was a church of Judea, I find not in 1 Thessalonians 2:14. And that the Thessalonians are commended for refusing to have communion with the unbaptized believers, for that is our question, prove it by the word, and then you do something. Again, that the commendations (1 Thess 2:14) do chiefly, or at all, respect their being baptized: or, because they followed the churches of God, which in Judea were in Christ Jesus, in the example of water baptism is quite beside the word. The verse runs thus: ‘For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews.’ This text then commends them, not for that they were baptized with water, but, for that they stood their ground, although baptized with suffering, like them in Judea, for the name of the Lord Jesus. For suffering like things of their own countrymen, as they did of the Jews. Will you not yet leave off to abuse the word of God, and forbear turning it out of its place, to maintain your unchristian practice of rejecting the people of God, and excluding them their blessed privileges. The unbaptized believer, instead of taking shame for entering into fellowship without it, will be ready, I doubt, to put you to shame for bringing scriptures so much beside the purpose, and for stretching them so miserably to uphold you in your fancies.

Your tenth argument is, ‘If so be, that any of the members at Corinth, Galatia, Colosse, Rome, or them that Peter wrote to, were not baptized, then Paul’s arguments for the resurrection to them, or to press them to holiness from the ground (Rom 6; Col 2; 1 Cor 15) was out of doors, and altogether needless, yea, it bespeaks his ignorance, and throweth contempt upon the Spirit’s wisdom (Heb 6; 1 Peter 3:21) by which he wrote; if that must be asserted as a ground to provoke them to such an end, which had no being: and if all the members of all those churches were baptized, why should any plead for an exemption from baptism, for any church member now?’

Ans. Suppose all, if all these churches were baptized, what then? that answereth not our question. We ask where you find it written, that those that are baptized, should keep men as holy, and as much beloved of the Lord Jesus as themselves, out of church communion, for want of light in water baptism. Why we plead for their admission, though ye see not yet, that this is their duty, is because we are not forbidden, but commanded to receive them, because God and Christ hath done it (Rom 14, 15).

Your eleventh argument is, ‘If unbaptized persons must be received into churches, only because they are believers, though they deny baptism; then why may not others plead for the like privilege, that are negligent in any other gospel ordinance of worship, from the same ground of want of light, let it be what it will. So then as the consequence of this principle, churches may be made up of visible sinners, instead of visible saints.’

Ans. 1. I plead not for believers simply because they are believers, but for such believers of whom we are persuaded by the word, that God hath received them. 2. There are some of the ordinances, that be they neglected, the being of a church, as to her visible gospel constitution, is taken quite away; but baptism is none of them, it being no church ordinance as such, nor any part of faith, nor of that holiness of heart, or life, that sheweth me to the church to be indeed a visible saint. The saint is a saint before, and may walk with God, and be faithful with the saints, and to his own light also though he never be baptized. Therefore to plead for his admission, makes no way at all for the admission of the open prophane, or to receive, as you profess you do, persons unprepared to the Lord’s table, and other solemn appointments.

Your twelfth argument is, ‘Why should professors have more light in breaking of bread, than baptism? That this must be so urged for their excuse: Hath God been more sparing in making out his mind in the one, rather than the other? Is there more precepts or precedents for the supper, than baptism? Hath God been so bountiful in making out himself about the supper, that few or none that own ordinances scruple it? And must baptism be such a rock of offence to professors, that very few will enquire after it, or submit to it? Hath not man’s wisdom interposed to darken this part of God’s counsel? By which professors seem willingly led, though against so many plain commands and examples, written as with a sun beam, that he that runs may read? And must an advocate be entertained to plead for so gross a piece of ignorance, that the meanest babes of the first gospel times were never guilty of?’

Ans. Many words to little purpose. 1. Must God be called to an account by you, why he giveth more light about the supper than baptism? May he not shew to, or conceal from this, or another of his servants, which of his truths he pleaseth. Some of the members of the church at Jerusalem had a greater truth than this kept from them, for ought I know, as long as they lived (Acts 11:19), yet God was not called in question about it. 2. Breaking of bread, not baptism, being a church ordinance, and that such also as must be often reiterated; yea, it being an ordinance so full of blessedness, as lively to present union and communion with Christ to all the members that worthily eat thereof: I say, the Lord’s supper being such, that while the members sit at that feast, they shew to each other the death and blood of the Lord, as they ought to do, till he comes (1 Cor 10:15-17, 11:25,26). The church as a church, is much more concerned in that, than in water baptism, both as to her faith and comfort; both as to her union and communion. 3. Your supposition, that very few professors will seriously inquire after water baptism, is too rude. What, must all the children of God, that are not baptized for want of light, be still stigmatised with want of serious inquiry after God’s mind in it. 4. That I am an advocate, entertained to plead for so gross a piece of ignorance, as want of light in baptism, is but like the rest of your jumbling. I plead for communion with men, godly and faithful, I plead that they may be received, that God hath shewed us he hath received, and commanded we should receive them.

Your thirteenth argument is, ‘If obedience must discover the truth of a man’s faith to others, why must baptism be shut out, as if it was no part of gospel obedience? Is there no precept for this practice, that it must be thus despised, as a matter of little use? Or shall one of Christ’s precious commands be blotted out of a Christian’s obedience, to make way for a church fellowship of man’s devising.’

Ans. 1. This is but round, round, the same thing over and over. That my obedience to water, is not a discovery of my faith to others, is evident, from the body of the Bible, we find nothing that affirms it. And I will now add, That if a man cannot shew himself a Christian without water baptism; he shall never shew either saint or sinner, that he is a Christian by it. 2. Who [soever] they are that despise it, I know not but that church membership may be without it, (seeing even you yourself have concluded it is no church ordinance, nor the entering ordinance) standeth both with scripture and reason, as mine arguments make manifest. So that all your arguments prove no more but this, ‘That you are so wedded to your wordless notions, that charity can have no place with you.’ Have you all this while so much as given me one small piece of a text to prove it unlawful for the church, to receive those whom she, by the word, perceiveth the Lord God and her Christ hath received? No: and therefore you have said so much as amounts to nothing.

Your last argument is, ‘If the baptism of John was so far honoured and dignified, that they that did submit to it, are said to justify God; and those that did it not, are said to reject his counsel against themselves: so that their receiving, or rejecting the whole doctrine of God, hath its denomination from this single practice. And is there not as much to be said of the baptism of Christ, unless you will say it is inferior to John’s in worth and use.’

Ans. 1. That our denomination of believers, and of our receiving the doctrine of the Lord Jesus, is not to be reckoned from our baptism, is evident; because according to our notion of it, they only that have before received the doctrine of the gospel, and so shew it us by their confession of faith, they only ought to be baptized. This might serve for an answer for all: but, 2. The Baptism of John was ‘the baptism of repentance, for the remission of sins’ (Mark 1:4; Matt 3;6; Luke 3:3), of which water was but an outward signification. Now what is the baptism of repentance, but an unfeigned acknowledgment that they were sinners, and so stood in need of a Saviour, Jesus Christ. This baptism, or baptism under this notion, the Pharisees would not receive (Luke 7:29,30). For they ‘trusted in themselves that they were righteous,’ that they were ‘not as other men,’ that they had need of no repentance (Luke 18:9, 10:29, 15:7). Not but that they would have been baptized with water, might that have been without an acknowledgment that they were sinners (Matt 3:7); wherefore seeing the counsel of God respected rather the remission of sins by Jesus Christ, than the outward act of water baptism, ye ought not, as you do, by this your reasoning, to make it rather, at least in the revelation of it, to terminate in the outward act of being baptized, but in unfeigned and sound repentance, and the receiving of Jesus Christ by faith (Eph 1:7,8,11).

Further, A desire to submit to John’s water baptism, or of being baptized by him in water, did not demonstrate by that single act, the receiving of the whole doctrine of God as you suggest. ‘Why did John reject the Pharisees that would have been baptized (Matt 3:7), and Paul examine them that were?’ (Acts 19:2,3). If your doctrine be true, why did they not rather say, Oh! seeing you desire to be baptized, seeing you have been baptized, you need not to be questioned any further; your submitting to John’s water, to us is a sufficient testimony, even that single act, that you have received the whole doctrine of God. But I say, why did John call them vipers? And Paul asked them, Whether they had yet ‘received the Holy Ghost?’ Yea, it is evident, that a man may be desirous of water, that a man may be baptized, and neither own the doctrine of repentance, nor know on whom he should believe; evident, I say, and that by the same texts (Matt 3:7; Acts 19:2-4).

You have grounded therefore this your last argument, as also the rest, upon an utter mistake of things.

I COME NOW TO YOUR Questions; WHICH ALTHOUGH THEY BE MIXED WITH GALL, I WILL WITH PATIENCE SEE IF I CAN TURN THEM INTO FOOD.

[Quest. 1.] Your first question is, ‘I ask your own heart, whether popularity and applause of variety of professors, be not in the bottom of what you have said; that hath been your snare to pervert the right ways of the Lord, and to lead others into a path wherein we can find none of the footsteps of the flock in the first ages?’

Ans. Setting aside a retaliation, like your question, I say, and God knows I speak the truth, I have been tempted to do what I have done, by a provocation of sixteen years long; tempted, I say, by the brethren of your way: who, whenever they saw their opportunity, have made it their business to seek to rend us in pieces; mine ownself they have endeavoured to persuade to forsake the church; some they have rent quite off from us, others they have attempted and attempted to divide and break off from us, but by the mercy of God, have been hitherto prevented. A more large account you may have in my next, if you think good to demand it; but I thank God that I have written what I have written.

Quest. 2. ‘Have you dealt brotherly, or like a Christian, to throw so much dirt upon your brethren, in print, in the face of the world, when you had an opportunity to converse with them of reputation amongst us, before printing, being allowed the liberty by them, at the same time for you to speak among them?’

Ans. I have thrown no dirt upon them, nor laid any thing to their charge, if their practice be warrantable by the word; but you have not been offended at the dirt yourselves have thrown at all the godly in the land that are not of our persuasion, in counting them unfit to be communicated with, or to be accompanied with in the house of God. This dirt you never complained of, nor would, I doubt, to this day, might you be still let alone to throw it. As to my book, it was printed before I spake with any of you, or knew whether I might be accepted of you. As to them of reputation among you, I know others not one tittle inferior to them, and have my liberty to consult with who I like best.

Quest. 3. ‘Doth your carriage answer the law of love or civility, when the brethren used means to send for you for a conference, and their letter was received by you, that you should go out again from the city after knowledge of their desires, and not vouchsafe a meeting with them, when the glory of God, and the vindication of so many churches is concerned.’

Ans. The reason why I came not amongst you, was partly because I consulted mine own weakness, and counted not myself, being a dull headed man, able to engage so many of the chief of you, as I was then informed intended to meet me. I also feared, in personal disputes, heats and bitter contentions might arise, a thing my spirit hath not pleasure in: I feared also, that both myself and words would be misrepresented; and that not without cause, for if they that answer a book will alter, and screw arguments out of their place, and make my sentences stand in their own words, not mine, when I say my words are in a book to be seen, what would you have done, had I in the least, either in matter or manner, though but seemingly miscarried among you. As for the many churches which you say are concerned, as also the glory of God, I doubt not to say they are only your wordless opinions that are concerned; the glory of God is vindicated: We receive him that God hath received, and that ‘to the glory of God’ (Rom 15:7).

Quest. 4. ‘Is it not the spirit of Diotrephes of old, in you, who loved to have the pre-eminence, that you are so bold to keep out all the brethren, that are not of your mind in this matter, from having any entertainment in the churches or meetings to which you belong, though you yourself have not been denied the like liberty, among them that are contrary minded to you? Is this the way of your retaliation? Or are you afraid lest the truth should invade your quarters?’

Ans. I can say, I would not have the spirit you talk of; what I have of it, God take it from me. But what was the spirit of Diotrephes? Why, not to receive the brethren into the church, and to forbid them that would (3 John 9,10). This do not I; I am for communion with saints, because they are saints: I shut none of the brethren out of the churches, nor forbid them that would receive them. I say again, shew me the man that is a visible believer, and that walketh with God; and though he differ with me about baptism, the doors of the church stand open for him, and all our heaven-born privileges he shall be admitted to them. But how came Diotrephes so lately into our parts? Where was he in those days that our brethren of the baptized way, would neither receive into the church, nor pray with men as good as themselves, because they were not baptized; but would either, like Quakers, stand with their hats on their heads, or else withdraw till we had done.

As to our not suffering those you plead for to preach in our assemblies, the reason is, because we cannot yet prevail with them, to repent of their church-rending principles. As to the retaliation, mind the hand of God, and remember Adonibezek (Judg 1:7). Let the truth come into our quarters and welcome, but sowers of discord, because the Lord hates it (Prov 6:19), we also ourselves will AVOID them (Rom 16:17,18).

Quest. 5. ‘Is there no contempt cast upon the brethren, who desired your satisfaction, that at the same time, when you have opportunity to speak to them, instead of that, you committed the letters to others, by way of reflection upon them?’

Ans. It is no contempt at all to consult men more wise and judicious than him that wrote, or myself either. But why not consult with others. Is wisdom to die with you? Or do you count all that yourselves have no hand in, done to your disparagement?

Quest. 6. ‘Did not your presumption prompt you to provoke them to printing, in your letter to them, when they desired to be found in no such practice, lest the enemies of truth should take advantage by it?’

Ans. What provoked you to print, will be best known at the day of judgment, whether your fear of losing your wordless opinion, or my plain answer to your letter: The words in my letter are, ‘As for my book never defer its answer till you speak with me, for I strive not for mastery but truth.’ Though you did not desire to write, yet with us there was continual labour to rend us to pieces, and to prevent that, was my first book written. And let who will take advantage, so the truth of God, and the edification of my brother be promoted.

Quest. 7. ‘Whether your principle and practice is not equally against others as well as us, viz. Episcopal, Presbyterians, and Independents, who are also of our side, for our practice, though they differ with us about the subject of baptism. Do you delight to have your hand against every man?’

Ans. I own water baptism to be God’s ordinance, but I make no idol of it. Where you call now the Episcopal to side with you, and also the Presbyterian, &c. you will not find them easily persuaded to conclude with you against me. They are against your manner of dipping, as well as the subject of water baptism; neither do you, for all you flatter them, agree together in all but the subject. Do you allow their sprinkling? Do you allow their signing with the cross? Why then have you so stoutly, an hundred times over, condemned these things as antichristian. I am not against every man, though by your abusive language you would set every one against me; but am for union, concord, and communion with saints, as saints, and for that cause I wrote my book.

To conclude, — 1. In all I have said, I put a difference between my brethren of the baptized way; I know some are more moderate than some. 2. When I plead for the unbaptized, I chiefly intend those that are not so baptized as my brethren judge right, according to the first pattern. 3. If any shall count my papers worth the scribbling against, let him deal with my arguments, and things immediately depending upon them, and not conclude that he hath confuted a book, when he hath only quarrelled at words. 4. I have done when I have told you, that I strive not for mastery, nor to shew myself singular; but, if it might be, for union and communion among the godly. And count me not as an enemy, because I tell you the truth. 5. And now, dissenting brethren, I commend you to God, who can pardon your sin, and give you more grace, and an inheritance among them that are sanctified by faith in Jesus Christ. Amen.