now and somwhat at another time speaks unto his people Whether I go thou canst not follow me now but thou shalt follow me HEREAFTER said Christ to Peter 13 John 36. But to returne to my dear friend the Antagonist how many Exhortations have we in scripture to love to edifie one another to build up one another in our most holie Faith can these things be done by seperations and departing away one from another How many dehortations are there against schisms rents and divisions against forsaking the fellowship of the Saints and the Churches of Jesus Christ which you have owned us to be by your pen and I know You cannot without violence offered unto Your soul and conscience yea You dare not denie it And had your Conscience judgment affections been enlightned and heated by the fire of Gods sanctuarie you would have better considered then so suddenlie and rashlie have rent your selfe from us and written so impertinentlie for the justification thereof But to proceed You tel your Reader the several reasons why you wrote that Book As pure Conscience c. so now compelleth me to make Answer to that Book c. not only TO DEFEND THE TRUTH to the therein opposed c. Mr Lamb to the Reader SECT VI. TO defend the truth opposed by Mr Goodwyn Error always defended under the notion of truth Everymans way is right in his own eyes The Turks stile themselves the only Mausulmans or true beleevers in the world The Papists the onlie Catholicks the Jew the holie Nation the peculiar people the gnosticks of old the onely knowing men * The Manachees derived their name from Manna as if what they taught was to received as the only food that came down from Heaven what Sect partie or faction professing any Religion but doth it under the pretence and notion of Truth and withstand their opposits as do those that defend the truth the very Banters Shakers Quakers do they not all plead truth do you defend the truth with untruthâ— by scandalizing abusing the defenders of the truth as you have M. Goodwin wherof you must hear know before we have done with your book but do you defend the truth with the meer name of truth without any spirit or power of truth Let any man that hath as much ill umination inspection or abilitie as to discern truth from untruth in the ABC things of the scriptures he shal see that your greatlie conceited swords spears darts which You have prepared in your Book to defend the truth as you cal it are but straw stubble rotten wood to those against which you contend And indeed you make use of them as these Egiptians do of their darts which they shoot against the sunne that scorcheth them But alas it is out of their reach scorch them it wil wil they wil they and their darts fal down again upon their own heads But you say you wrote your book not onely to de-defend the truth but first To vindicate your self with some others from the heavy charge therein given to the whole world against you as faith and trust-hreakers sacrilegious Church-breakers c. SECT VII YOu wrot your book not onely to defend the Truth but also you might have said chiefly to vindicate your self c I remember when Christ said unto his Disciples that one of them should betray him he that was guiltie was forward to demand Master is it You writ your book to vindicate your self from the heavy charge therein viz in Mr. Goodwins book given against you Are you so much as once named in that book do not you expose your self by name to be that man of an abused and distempered fancy of disingenuity of a wonderful and strange alteration for the worse which by name you were never charged to be Did you not plight your faith to walk with them whom you call holy and beloved Brethren as a member of that Church whom you stile a Church can this he done by your separation from them have not you broken trust and promise with them And could this arise from any thing but a most miserably abused and distempered fancy Have not you indeavoured to divide Pastor from people and people from pastor to demolish and tear up by the roots as thriving as loving as wel governed a Church a Church as ful of charity and good works as beautiful an edefice where Jesus Christ hath dwelt and manifested his delight therein by the comfortable influences of his truth and presence upon the hearts of your self and Brethren as eyes beheld is not this sacriledg Return return O blacksliding Isâ—aâ—ite remember from whence you are fallen and repent Your second reason of writing your book is in these words 2ly Mâ— Lamb to the Reader To make the world Judges whether we are at Mr Goodwin represented us persons of a misused and distempered sancie of stupifled Judgments to whose understanding common sense is a mistery inaccessible witâ— abundance more to the sâ—me purpose SECT VIII HEre is I fear in this reason also more of the secrets of your heart then you wel consider Reply Mâ— Lamb greatly conceited of his own abilities manifested in his Book For what is the meaning of it is it not to make the woâ—ld Judges that you are men of solid Judgements great parts strong abilities Why let them look upon your book and then let the world be Judges whether men of such abilities parts and reason as are evident and conspicuous therein are such men as Mr Goodwin doth thus undervalue Let the world be Judges if they wil but read your book whether that one of your arguments doth not chase ten and five an hundred and an hundred of yours put ten thousand of Mr Goodwins to flight That every one of your reasons is as a King against whom there is no rising up that when your sun of light appeareth all Mr Goodwins twincling stars must hide their heads Hence it is that you so often invite the Heavens and the Earth and the world to behold and look upon you and Ms Goodwin upon a publick Theater in print and see how handsomlie you handle your sword and hit and thrust M Goodwin therewith ever and anon how you can fight with him with arguments fight with him with scriptures nay fight with him with his own weapons his own Writings how you can wrastle with him and give him fall upon fall and fal after fal and make good sport for the spectators Remember Solomons councel Be not wise in thine own eyes and Pauâ—â— direction he that would be wise must be a fool that he may be wise A conceit of wisdom bars out wisdom If M Goodwin or any others by pen or other way should so much injure the happiness of the world as to hide you from them that they cannot behold your glorie this is a cup that you are not able to drink of a baptism that you cannot be baptized withall Your glorie
you will let no man take from you this is as the wel of Bethlem for which you wil fight with the best friend you have in the world It was the saying of one concerning some over-weeners of themselves that they might have proved excellent schollars if they had not been perswaded that they were such already Themistocles listned to nothing so willingly as to his own commendations The Emperor Adrian oppressed some and slew others that exceld in any art or faculty that he might be held the only skilful And it is said of Aristotle that he burnt the books of many antient Philosophers that he might be the more admired Prov 16.5 Every one that is proud in heart is an abomination to the Lord. When a wal swels it is near breaking it is no smal art to conceal art nor is it a smal glory to conceal glory Emptie casks sound lowdest and purses with a very little money gingles more then those that are top ful They that best deserve praises do most desire concealment Moses shone and knew it not Christ had all the treasures of wisdome and knowledg in him but they were hid in him he did not fret when he was obscured The best of men were most modestlie conceited of themselves Jacob said he was lesse then the least of Gods mercies David a worm and no man Agur more brutish then any man Great Pauâ— the least of Saints the greatest of sinners They that think themselves rich and ful able and strong know not that they are poor and miserable and blind and naked They conceive their mole hil a mountain their kestril an eagle their goose a swan poring upon and blessing themselves in their own beauty while they gaze upon themselves as you seem to do over the banks of your baptissmal waters until they fal into the River and are drowned thereby But to proceed to your third reason of publishing your Book 3ly To let the world see that our baptisme hath not metamorphosed us Mr Lamb to his Reader from Lambs to Wolves Tygers or Serpent which is insinuated by M Goodwin in his last c. SECT IX INdeed if the world had not seen your Book Replie Mr Lamb renders himselfe in his Book a visibâ—e instance of what he seems to withstand and implead therein they might have suspected the due applicablenes of such an insinuation unto your self but he that shal see and read the same knowing what once you were and what that book represents you now to be if your spirit be in your writing may be astonished at the metamorphoses Have you not rendred your self as sad an instance of such an alteration and grown as great a proficient in the black art for rendring evil for good your time and all things else considered as any of that misterie of iniquitie that ever I knew Have you not with all love care and tenderness been treated withall by your antient Pastor as a sheep and lamb of Christ under him Mr Lambs ingratitude and unkindnes to Mr Goodwin as deare unto him as Jonathon to David nay as Benjamin to his old father Jacob the apple of his eye the signet on his arm Were you not unto him you above any other Member as John the Evangelâ—st unto Christ Jesus alwaies as it were in his bosome I had almost said his fond-ling And have not you heretofore answered at least seeminglie nay I think I may say reallie his kindness with kindness his love with love And now have you not Absolom like rallied up what strength You can against him Did you not as yesterday strive to keep the Flock of Christ whereof you were more then a commmon member Mr L. changed for the worse since his separation in a straight hand of unitie love improving your parts abilities and opportunities to keep them as close together as the scales of the Leviathan And have you not not onlie withdrawn your self but with an high hand stroven to bring off others into the same condemnation with your self endeavouring to tear up our foundations and incouraging all you had any hope to ingage a gainst us and our Church as the enemies of Jerusalem encouraged one another against it race it race it even to the ground Did not the language of your deportment to our Church pastor and people speak as Peter to Christ though all men would be offended with thee yet will not I But have You not like Orpah in the 1. of Ruth 14. not with so much as a parting salute turned Your back upon them and like the Isralites in the Wildernesse started aside like a broken bow and vvith Peter withdrawn away from us as if you never knew us Yea eagerlie and Tigerâ—y made at the face of your faithful pastor in the eies of all men Did ever any of the Church lift up such Hosannahâ— Mr Lamb once the greatest admirer now the chiefest slighter of M G spread his way with such palm branches and garments of praise and commendations before his very face and the face of the whole Church to the frequent offence both of himself and the Church as You have done And hath any one of them yea of them that have departed from us lifted him up indeed but it is unto the Crosse to be crucified in the sight of the world as Your self in this book You seem indeed with Jael in your book to speak smooth words soft and pleasing language to spread over him mantles of love and kindness but your hammer and naile are readie in your hands to strike him through the verie Temples rejoicing therby not the armies of Israelites Mr Lamb first crowns then kils Mr Goodwins reputation but of the Cananites dealing with him as Xerxes did with his stears-man crown him in the morning and cut off his head in the afternoon of the same day Or like the fickle Isralites that with great zeal fought but verie latelie for David and a little after crie out We have no part in David neither have we inheritance in the son oâ— Jessie every man to his tents O Israel and now all the crie is for Sheba the son af Bâ—â—ri is not here a change However you proceed vvith a verie oilie lip thus Had not the truth been dearer to me then any man Mr Lamb to his Reader I had rather choose to lose my right hand then set it to a Book that frowneth on him Mr Goodwin whose credit alwaies was and stil is right dear and pretious in my sight SECT IX YOur pen stumbles at Truth Reply and speaks of nothing more then truth without Truth being indeed more accustomed to articulate then to argue out Truth And as for that Truth that you so much pretend unto in your book we may as soon find grapes on thorns and figgs on thistles as find it there He that thinks to be led by the light that shines therein unto Dothan shal find himself at last abused by an
that know him there being not many leaves pages or paragraphs therein not importing rankerous and maligne reflections upon him as if to prey upon his honour and feed upon the bloud of his reputation were the first-born of his desires and the longing of his soul as after the first ripe summer fruits Thence it is that this division which he loveth he so eagerly hunts after his pen 2s it were senting the track of his former writings Mr Lambs unkindnesâ— that it might bite him if it were possible at every turn and ever and anon he spends an arrow out of his Quiver seeking to hit him and fears not And having as he supposeth sped in his sport what a merry meeting is in Gath He rejoyceth Mr Goodwins adversarieâ— and feast made herewith in Askelon whereat the Daughters of the uncircumcised rejoyce and the Daughters of the Philistines triumph Well Offences will come How cruelly the man of his contention hath been dealt withall by the world yea and by men of better pretensions and that for the many good works which he hath done amongst them and for them is not unknown unto him But alas these are but the mint and cummin of his troubles He grieveth M Goodwin the mole-hils in his way But that his own Disciples and Scholars should be his executioners and that for nothing but his very judgment and conscience in and about the matters of his God that the sheep of his Flock yea the Lambs thereof should convert into Lyons and Tygers against him that his most hopeful and choisest trees and Vines should yeeld the apples of Sodom Grapes of gall and bitter closters that his pains and labour for their peace should at last prove not only vanity but vexation of spirit that like the Bird supposing it her own egge and in hopes to bring forth in her own likenes he should hatch up even Serpents eggs that strive to sting and devour him these cannot be but the great things of his affliction the mountains of grief threatning to bring his gray hairs with sorrow to the grave That those who were his late joy and crown of rejoycing while they stood fast in the Lord should now prove a Crown of bryars goads in his sides and thorns in his eyes what can this be but the very anguish of his soul But because Mr. Lamb pleads the glory of God the good of men the service of the truth in all that he hath written let us with all readiness of mind search the scriptures and see whether those things are so or no which with little lesse then even an Apostolical authority he would obtrude and impose upon our Judgments and Consciences for the Oracles of God and for that end let us consider the Title with all that follows The title of his Book runs thus in capital letters TRUTH PREVAILING AGAINST THE FIERCEST OPPOSITION M Lamb OR AN ANSWER TO Mr JOHN GOODWINS WATER-DIPPING c. SECT II. Mr Lamb having built and trim'd and rigg'd his ship Reply and as he supposeth rightly fraighted her ventures her to sea hoiseth up all his sails main-sail and fore-sail main top-sail top-gallant sail c not doubting but he shall ride it over the proudest waves in all storms or tempests or fiercest oppositions that have or can be made against him At his first lanching and setting of her forth here is the discharging of gun upon gun and gun after gun as if he would scare all the inhabitants of seas and shoars with the thundring noise thereof Hearken Truth prevailing against the fiercest opposition there 's one Or An Answer to Mr Goodwins Waterdipping c there 's another Wherein the invalidity of his Mr. Goodwins 23 Considerations c. there are 23 in one vollie together Together with a discovery of his great mistakes in the exposition of eight chief Scriptures c What a noise is here as if great fleets of arguments under the government of the most able Generals in the world must all vale and strike sail at this one Vessel The truth is M Lamb highly conceited of his Book the Title of his book is like a glittering gloworm seemingly ful of light and heat but if you touch it it hath neither Apothecaries boxes have sometimes goodlie titles when there is never a good drugg nor any thing medicinal in them It is like the name of a Nunnery on the out side upon the wals over the gates pretending nothing but Virginity within doors but a little search may discover as once to Gregory the great thousands of infants skuls cast into fish ponds which did argue foul doing under fair shews We have here Truth in the Title and all that is within must be of the same denomination doubtless How often is God intituled to that which his soul abhors 1 Sam 23.7 God hath delivered David into my hands saith Saul because he was in Keilah therfore he bears an alarum to all the people to march thither to take him Zecharie speaks of shepheards that slay the flock fleecing them instead of feeding them and yet intitle God to the benefit that came thereby Zach 11.5 Deut 23 18. They say blessed be God for I am rich We read of the hire of an Whore brought into the house of the Lord and I have heard that in Rome a Jewish Maid might not be admitted into the stews of Whoredom unlesse she should be first baptized 2 Sam. 11 45 David would not commit folly with Bathsheba until she was purified I have paid my vows said the Whore at her doors in the Proverbs an holy Whore as Edward the 4th was wont to cal one of the Nuns who attended him at pleasure out of the Nunnery Here is truth in the Title without truth in the Pamphlet like a window cushion beautiful without but rip it up you 〈◊〉 find it stuft up with nothing but trash and trumperie Let us but examine what is within these great swelâ—ing words in his Epistles and their Retinue To the Reader SECT Reply An apt similitude setting forth Mr Lambs conceit of truth without truth on his side III. UPon the perusal of the prescripts and manuscripts and postscripts of the book I called to remembrance a story that I have heard of some devout papists who through the cunning and cheating artifice of their ghostly fathers were charmed into very large and bountiful offerings unto a certain pretended holy relique wrapt up in several imbroidered and rich mantles and laid up in a certain place in a chappel consecrated for that purpose Among the troops of those zealous Votaries some diseased with the itch of curiosity were very importunate to see the said relick so famously spoken of abroad in the world were willing to purchase the same at a very considerable rate This relique being depolited in the hands of â—he reverend Father the keeper therof upon a certain day appointed for that purpose he came to give them a
Vision of it and causing them to stand at a convenient distance from it having prepared and raised up the devotion of their minds with much gravity of speech at last with very low genu-flections once and again and the third time also with all reverence he took off one mantle and then with the like ceremony he took off another and another until he came to the very last which was of very rich scarlet When he came to that he required them with all serious devotion of mind and thought to gather up all their visive faculties and to look stedfastly and fixedly upon the said Relique when he should unfold that last mantle which he said he was to do and to sold it up again with all holy celerity and expedition and having most nimbly opened the said mantle and with the like speed folded it up again he demanded whether they did not see it Some held their peace others said they faw nothing How said the Priest what saw you nothing did you shut your eyes are you wilfully blind Pray Sir said some of them having a little more courage then the rest pardon us but tel us what it was What it was said the priest I am sorry that you have eyes and cannot see or which is worse you wil not see but I 'le tel you what it was mary it is the breath of the Asse upon which Christ rode to Jerusalem when the people cried Hosanna unto him At which they that were silent before did professe they saw it very plainly and wondered that the rest did not see it and so they departed very thankful very much satisfied and wel apaid at their bargain In like manner Mr Lamb hath filled the eares of the World round about him vvith the mighty noise of the great truth of God concerning baptisme on his side that it is most apparently evident in his book and by the light thereof that the baptisme of believers at age in opposition to Insant baptisme is the great truth of God and that the separation from such societies as are not of the same saith and practice therein is justifiable by the Word or God that the baptisme of such persons only and that by dipping them under vvater is the initiating Ordinance into Church-fellovvship that all Congregations othervvayes gathered are little betterthen the Synagogue of Sathan though they cal themselves Jews I mean the Churches of Jesus Christ that it becomes all men and Women that would be accounted visible christians to become devout Voraries hereunto And this grand Truth is as visible in hiâ— book that ever and anon Heaven and Earth God Angels and meâ— are called to Witness mens dovvn-right vvilfulness in shutting their eyes vvhen they might see the same and do homage thereunto We have the talk of Truth in the Title truth in the trunck or body truth in the taile of the book truth in the praescripts truth in the grand-scripts truth in the post-scripts but though you unfold mantle after mantlâ— seaf after leaf page after page paragraph after paragraph all vvhich I confesse are richly trimd imbroidered and laced vvith many holy scriptures and devout expressions yet though you should gather up all your visive capacities and abilities of ingenuity knovvledg and Wisedom you vvil find nothing of that vvhich you seek for in this kind but meer aire and breath yea sometimes breath of a very loathsome savour proceeding from distempered and ulcerated Lungs Nay the truth is if an ingenious Reader should dismantle his book 1. Of all the impertinent passages 2 M. Lambs Book fill'd and stuff'd with impertinences Of all the Quotations of scriptures irrelative to the businesse for which they were quoted â—l Of all the vain flourishes and displaying of his colours after his conceited Victory expressed in such words as these Good Reader judg c again What man is he that doth not glory in men whose faith and practise standeth not in the wisedom of men c but must conceive c again be astonished therefore O yee Heavens and horribly afraid O earth c again good Reader what saist thou hath not Mr Goodwin the wrong end of the staff c again I appeal to the Conscience of the judicious Reader c. again Heavens Earth judge with many more of the same kind 4ly Of all his unbrotherly and unhandsome reflections upon M Goodwin let his book I say be dismantled of these and their likes he shal find it a meer skeleton a starved carkasse like one of pharaos lean kind not having so much spirit life and strength of argument to the busines he pretends unto as to be able to crawl up down in the considerations of any out blind Votaries that can discern offer sacrifice unto meer air and breath folded up in many sheets of paper For the eviction whereof let us consider that that follows in the next place viz his Epistle to the Reader which begins thus Good Reader M Lamb. GOd knoweth with what regrett of spirit I publish this Answer to M Goodwins Book c. SECT IIII. THou shalt not take the Name of the Lord thy God in vain for the Lord wil not hold him guâ—â—â—ese that taketh his Name in vain Reply How desirous are you to preach into us a strong belief of your great candor of spirit unto Mr Mr. Lamb pretends much candor of spirit to M Goodw Goodwin that ever and anon throughout your Book after you have given him a rap as you suppose you fall a stroaking him againe First strapado-like you lift him up then down with him again then up again Doth not this argue there was a sore contest between your conscience and concupiscence in the writing thereof and the Victory is deplorable If you have bitter envyings and strife in your hearts saith James glory not Mr. Lamb perplexed in his conscience about writing his Book James 3 14. Rev 8 11. Were you not under the maligne influence of the star called Wormwood mentioned by John when you wrote that book against Mr Goodwin which makes more then the third part thereof so bitter against him do you not believe it Then let me tel you How a man may know conscience from concupisence and when he is acted by the corrupt principles of the flesh viz popularity spiritual pride and vanity of mind even in seemingly devout and religious performances preaching praising printing discoursing about good things and when by the holy Spirit of God is a Question the answer whereunto would be more profitable fit for you and me to study and to understand then to contend and make war with the chariots and horsemen of Israel in and about the controversie in hand And were I to give my opinion in the question I should think it would not be an impertinency to offer this for one answer viz that in cases disputable and controversall among the godly The spirit of God doth not compel in controversal points learned
this purpose Peter being questioned for holding communion with Cornelius and other Gentiles by the brethren of Jerusalem he justifieth it by telling them that they having received the Holy Ghost as wel as themselves they had no Reason to reject them never making the least mention of their being baptized and with that account only the brethren were satisfied To this you answer 1. They were baptized I reply How could the brethren know that 2. You say the communion Peter had with them was after baptism I reply How could the brethren know that still the query still is why did not Peter inform them of their baptism 1. You answer the Scriptures silence doth not argue that there was no mention made of it SECT LXXIV I Reply That your silence had been better than such an answer will you conclude upon that whereof the Scripture is silent You add 2. In those dayes a believing person and a baptized person was presumed the same I reply 1. How know you that where do you find such a presumption If this be a verity it must be an unwritten one also having not so much as any probable ifs may-bee's why-nots for it 2. The contrary is palpable for 1. there were believers before they were baptized and therefore were so presumed to be their faith and the profession thereof being praevious to their baptism 2. there were many believers spoken of by the Scriptures of whose baptism there is not the least mention made viz. of the baptism of Peter Iames and Iohn Philip and Bartholomew c. 3. we read of many that were baptized of whose faith we have no particular assurance at all as of those of Iernsalem and all Iudea and of the Regions beyond Iordan that were baptized of John in the VVilderness SECT LXXV MR. Goodwins 21. Consideration is to this purpose viz. That Pastors and Teachers were given by Christ for the perfecting of the Saints in general whether baptized or not baptized 2 Eph. 4.8.11 12. Christs body consisting of Saints â— Ephes â— 10 it followeth then that Saints whether baptized on not have right to fellowship in as much as Pastors and Teachers have their calling by and residence in Churches neither are they in a probable way of perfecting them but while incorporated with them if so they that will not allow the priviledge of Church-membership with them unto Saints deeming them unbaptized are sound fighters against Iesus Christ c. You answer 1. Those Saints specified in the 4th of the Ephesians were baptized having one God one Spirit one Hope one Lord one Faith so one Baptism I reply One baptism in respect of fruit and consequence not in respect of form For 2. they had severall baptisms in other respects as to speak in your own language baptism with water baptism with the spirit baptism with affliction c. But all these in respect of fruit and consequences but one baptism so that answer vanisheth into ayre 2. You say I have proved already that unbaptized persons were reputed none of the visible body of Christ I reply But where have you proved it Sure I am all the inhabitants of heaven and earth know nothing of your proof herein shew us therefore where your proof lyeth we hear of nothing more then I have proved I have proved I have proved and I have found I have found I have found but you can as wel shew us the way of the bird in the ayre of the fish in the sea c. as shew us where you have thus proved and found the things you speak of Your chiefest proof for the point in hand that I have met withall is Gal. 3.27 for as many as have been baptized unto Christ Gal. 3.27 have put on Christ hence you most confidently build that they and only they that were baptized unto Christ were judged by the Churches to have put on Christ this place is the Mine from whence you dig up your treasure here is the place where you think you have found you have found But look into it again may not you as well argue as once Manes that mad heretick as one calls him did from the 10th of Iohn and the 8th ver All that ever came before me are Thieves and Robbers therefore Abraham Isaac and Iacob Moses and the Prophets that came before Christ were Thieves and Robbers is not here good divinity may not you argue thus also because the Scripture saith Mark 6.56 As many as touched him were made whole hence I argue that they and only they that touched Christ were made whole by Christ Again Acts 4.6 it is said as many as were of the kindred of the high Priest were gathered together at Ierusalem hence you infer that they and only they that were of the kindred of the high Priest were gathered together at Ierusalem Do you not see that your silver is become dross and all your treasure is nothing but dirt and mire Mr. Goodwins 22. consideration imports First the consideration of that intelligence by books and writings from too crebile authority touching the troublesom and turbulent deportment of those that have thus gone a wandring after dipping and rebaptization where their numbers have considerably increased in Ireland Scotland c. and the menacing effects thereof 2. The testimony of Luther Calvin Beza Bucer Peter Martyr Musculus Bullinger who in their writings take up most sad complaints against this generation of men as enemies to the progress of the Gospel and by their unchristian carriages caused the good word of God and the Reformed Religion to be evil spoken of c. 3. That Records of former and experience of present times have given instances of several of the best and most considerate persons sometimes engaged in that way of Rebaptization after full tryal of it have forsaken it as not finding God and Christ in it 4. That by frequent and credible information there is little of the presence of God in some of their Religious assemblies the Scriptures being very lamely opened c. 5. The several new modes of dipping pleaded for every latter pretending to correct the insufficiency irregularity and inconvenience of the former c. 6. The uncertainty of many men of that way who change and shift their judgments and practises their dividing and subdividing even among themselves c. 7. That high Antichristian-like and imposing spirit that is amongst them prohibiting men Pope-like and conjuring men disciples of that way not to hear Jesus Christ himself speaking by any other mouth then theirs as if after they were dipt a voyce from heaven had commanded all men to hear them as it did upon Christs Baptism to hear him c. 8. That persons once discipled to that way have no ears to hear and consider any arguments and reasons that speak against that way c. 9ly and lastly That many given up unto that judgment and practise upon terms of total separation from their godly societies decay in their graces