Infant Baptism Asserted and Vindicated, Part 2 · Chapter 7 · Section 2

Infant Baptism Asserted and Vindicated · Part 2 · Chapter 7 · Section 2

p. 67Oecolampadius his Letter to the Waldenſes of Provence, 1530.

WE underſtand that the fear of Perſecution hath made you to Diſſemble in your Faith, and that you bide it. Now we believe with the heart to Righteouſneſs, and confeſs with the mouth to Salvation. But they that fear to Confeſs Chriſt before the World, ſhall not be received of God the Father. For our God is Truth, without any diſſimulation, and as he is a jealous God, he cannot endure that they that zare his, ſhould joyn together under the Yoke of Antichriſt: For there is no Communion of Chriſt with Belial. And if you Communicate with the Infidels in going to their Abominable Maſſes, you cannot but perceive their Blaſphemies againſt the Death and Paſſion of Chriſt. For when they glory in themſelves, that by the means of ſuch Sacrifice they ſatisfy God for the ſins of the Living and the Dead, what can follow, but that Jeſus Chriſt hath not ſufficiently Satisfied by the Sacrifice of his Death and Paſſion, and conſequently that Chriſt is not Jeſus (i. e.) a Saviour, and that he dyed for you in vain. If then we have Communion at this impure table, we do declare our ſelves to be One Body with the Wicked, how irkeſome ſoever it be to us. And when we ſay Amen to their Prayers, do we not deny Chriſt? What death ſhould we not rather chuſe? What Pain and Torment ſhould we not rather ſuffer? Nay into what Hell ought we not rather to plunge our ſelves, than to witneſs by our preſence, that we conſent unto the Blaſphemies p. 68of the wicked. I know that your weakneſs is great, but it is neceſſary that they that have learned that they are bought by the Blood of Chriſt, ſhould be more Couragious, and alwayes fear him that can caſt both Body and Soul into Hell. And what ſhall it ſuffice us to have a care of this life only? Shall that be more precious to us than that of Chriſt? And are we contented to have taſted the delights of this World only? Crowns are prepared for us, and ſhall we turn back again? And who will believe that our Faith hath been true, if it fail and faint in the heat of Perſecution? Let us therefore pray unto God to increaſe our Faith. For certainly it ſhall be better for us to dye, than to be overcome by temptations. And therefore Brethren we exhort you to dive into the bottom of this buſineſs; for if it be lawful to hide our faith under Antichriſt, it ſhall be likewiſe lawful to hide it under the Empire of the Turk, and with Diocleſian to adore Jupiter and Venus; nay it had been lawful for Tobit to adore the Calf in Bethel. And what then ſhall our faith towards God be? If we honour not God as we ſhould, and our life be nothing but Hypocriſy and diſſimulation, he will ſpeue us out of his mouth, as being neither Hot nor Cold. And how do we glorify our God in the midſt of our Tribulations if we deny him? Brethren, it is not lawful for us to look back when our hand is at the Plough: neither is it lawful to give ear to our Wives enticing us to evill, nor to our Fleſh which, notwithſtanding it endureth many things in this World, yet in the Haven it ſuffereth Shipwrack.

Theſe Godly Admonitions confirmed the weak, and came ſeaſonably, for the perſecution immediately began, and was more cruel than ever.

p. 694. Laſtly the Author attempts to make good what he hath ſaid of the Waldenſes. From the Footſteps, ſaith he, we find of this truth in the ſeveral Countries and places where the Waldenſes had heretofore imprinted it, as appeareth by the following inſtances.

Reply.

The Riſe of Error like the Head of Nilus; is not eaſily found out: and as Diſeaſes do not alwayes come of Infection, but owe their Original to the pravity of the humours, as the Principal Cauſe, and Seminary of them; ſo is it with Errors there being a weakneſs, and corrupt diſpoſition in the mind of man to fall into the ſame without the Miniſtry and Teaching of Impoſtors. That the Waldenſes (by reaſon of the ſore perſecution under Alexander the 3d, and his Succeſſors) wege diſperſed through Germany and France, (as the Author tells us out of Du-pleſſis) is not to be doubted, yea throughout all Italy, Poland, Bohemia and other Kingdoms, ſome hundred years before they had ſpread themſelves, as Bullinger hath told us. But that the Oppoſers of Infant-Baptiſm in upper and lower Germany were the remains and Off-ſpring of thoſe the Waldenſes had afore inſtructed, is a conceit forreign to all Hiſtory, and hath no foundation in Reaſon or Truth: his ipfe dixit, or ſaying ſo, is no ground for us to believe it. And he affirms it only upon conjecture, and this waek Conjecture, ariſeth from his will, that it ſhould be ſo, according to that ſaying, quod … lumus facile credimus.

We have before ſhewn that in the year 1535. the Waldenſes in a general Aſſembly of all the Vallies p. 70met at Angtongne, and declared their Faith, as touching other Articles of Religion, ſo in particular that of Infant-Baptiſm, which they profeſſed to own; declaring farther that it was a Doctrine taught them from Father to Son many hundred years before. Theſe were the legitimate Offſpring of the Ancient Waldenſes inheriting the Patrimony and Faith of their Anceſtors. It was near upon the time of that Aſſembly that the German Anabaptiſts did appear upon the ſtage; I am ſure it was not above 10 or 12 years before: for the Waldenſes, as was ſaid, ſent to Oecolampadius for advice, and he, as the Author hath it pag. 307. diſputed with the Anabaptiſts at Bazil, Ʋlme, Ausburg 1527, & 1529. I will not ſay, but in ſome points the German Anabaptiſts might agree with the Waldenſes, as the worſt of Hereticks do in ſome things with the Orthodox, but 'tis the Authors private fancy, that the Fathers of thoſe Germans, had been the Diſciples of the Ancient Waldenſes, which if true, their Children did horribly degenerate. For if any credit may be given to the Hiſtories of divers Religious, ſober Proteſtants, beſides the Teſtimonies of thoſe glorious Lights, Luther, Melanchton, Zuinglius, Bullinger and others, concerning the men of the Anabaptiſt Judgment in thoſe Countries; we ſhall hardly meet with the like execrable perſons, in in any of the Records of time, ſince Chriſtianity was profeſt. Let not thoſe who are againſt Infant-Baptiſm in theſe dayes (many of whom, are not only ſound in their judgments in other points of Religion, but holy in their converſation) be condemned for the miſcarriages of thoſe in forreign p. 71parts, more in former times, than of late: Nor let thoſe Godly men, who are diſſatisfied with the practice of Infant-Baptiſm, be offended at the Zeal of Gods holy Miniſters, againſt thoſe evil men, who under a pretence of Religion perpretrate all manner of villanies. It was long ſince, and is ſtill the judgment of very wiſe and holy-Men, that thoſe German Anahaptiſts were a Faction raiſed up by Satan, and fomented by the Pope in that juncture, on purpoſe to retard and hinder the work of Reformation, ſo hopefully begun, by thoſe burning and ſhining lights before-mentioned. At that time the learned Councellor Conradus Heresbachius expreſſeth the ſame in an Epiſtle of his to Eraſmus: Satan ejuſmon… peſtes in illum finem excitavit, ne ſe…l, reformatio orbis Chriſtiani, in Doctrina & moribus, per Lutherum, Zuinglium; Melancthonem, Bucerum; dlioſ que Dei viros ſuſcepta, perficeretur.And Melchior Adamus (in his Hiſtory of the lives of the German Divines) ſaith, that at that time the errors of the Anabaptiſts broke forth, that the Divil might ſow his Seed, who firſt declared againſt Infant-Baptiſm, and afterward rebaptized themſelves, & then followed an inundation of all the Hereſies that ever were; Vita Zwing lii, pag. 30. And yet my Antagoniſt towards the latter end of his Diſcourſe hath the confidence to Apologize for thoſe Monſters, who were the abomination of all Europe, and whoſe memory is accurſed, and ſtinks to this day in the Netherlands, and who are the Scard… and abhorrency of Proteſtant Churches throughout all the World. By which undertaking,Irr…pſit intereae temporis ut Diabvlus ſua zizania ſemper interſerete conſuevit, Catabaptiſtarum haereſis qui primo Infantes Baptizare veta…int, & ſeipſorre-baptizabant; poſtea colluviem omnium, quae unquam fuerunt, haereſean inundabant. I conceive he hath p. 72done diſhonour to himſelf, and his cauſe, and ſhall have no thanks from his party. And for his queſtioning the verity of thoſe Teſtimonies, (being herein ſingular) wherewith all the world is ſatisfied, and endeavouring to leſſen and mince the Crimes that can admit of no Extenuation, he hath hereby little advantaged himſelf, and certainly he that durſt Advocate for ſuch a buſineſs is a daring Perſon indeed.

He tells us they were diſperſt all abroad throughout upper and lower Germany, and it is true; but where-ever they came (as he himſelf quotes out of Cloppenburg) they ſuffered not the Reformed Religion to be edified without daily conflicts.

We ſhall ſpeak firſt of Ʋpper-Germany, and we are neceſſitated (ſomething againſt our will) to give an account of the carriage of that People, fearing leſt it ſhould reflect upon the Godly Antipaedobaptiſts of theſe times.

There were multitudes of them (ſaith the Author) in that Countrey, as appears not only by the oppoſition made againſt thoſe perſwaſions by the Popiſh party, but by the Proteſtants alſo, and that from thoſe who were called chief of the Reformation: as Luther, Micarius, Zuinglius, Brentius, Calvin, Junius, Oecolampadius.

Here the firſt thing Iſhall obſerve is, that theſe Gallant men ſtood up for Infant-Baptiſm, in oppoſition to thoſe that were againſt it, who (for that p. 73very reaſon it ſeems) are not worthy to be accounted chief of the Reformation, by him, and his party; for obſerve, Reader, that he doth diſown them as ſuch, in ſaying thoſe who were called chief of the Reformation. Next let us enquire how the Anabaptiſts did promote the Reformation, then newly begun in thoſe parts. The life of Junius, (who was Preacher at Limburg) ſpeakes out how much they hindred the progreſs of the Goſpel there: how grievouſly they diſturbed Regius at Ausburg, and afterward Muſculus at Auguſta, Ʋrbani Regii vita, pag. 73. Muſcui… vit. p. 373.Melchior Adamus tells us in their lives. Muſculus, although a famous, learned and Godly Divine, (as appears by his Comments upon ſeveral parts of the Old and New-Teſtament) yet was very poor after his Marriage, and ſeeing that he could not maintain his Wife with that little Money that was remaining, agreed with a certain Weaver for a certain Sum, to learn his trade. The man unknown before to Muſculus, was an Anabaptiſt, and there dwelt at that time a Teacher of that way in his houſe, miram Sanctitatem ſimulans (as the Story hath it) conterfeiting a wonderful deal of Holineſs.Melchior Adam. in vit. Maſe. p 373. Muſculus ſoon found him out to be a very naughty fellow, and reproved him of his faults, charging him to be a lazy, idle, hypocritical Perſon; at length his Maſter took offence at him and turned him out of door, contrary to Agreement, of whoſe perfidiouſneſs he very much complains; for it ſeems the Weaver had gotten poor Muſculus his Money and p. 74not fully taught him his Trade, and diſmiſt him becauſe he was oppoſite to their Opinion. Muſculus now being in great want, and not knowing well what to do, was fain at length to work for 4 pence per diem in a Town-ditch, whilſt his Wife (during this time) was a ſervant, or ſhe might have been ſtarv'd. Afterward God provided better for them, for he was advanced to be Miniſter at Auguſta, Erat autem illo tempore ejus Eccleſiae afflictus & perturbatus ſtatus, non ſolum propter Epiſcopi Canonicorum, reliquorum que pontificiae Religionis Machinas &c. verum etiam ob Anabaptiſtarum furorem &c.where the Anabaptiſts troubled him very much; for at that time the Church of Chriſt there, was not only vexed by the Papiſts on one hand, but by this ſort of men on the other hand; who not being contented to Preach in private, did impudently ruſh into the publick places for God's Worſhip; and there cauſe diſturbance, and ſometimes get up into the Pulpit and preach their errors, as the ſame Author tells us, pag. 376. in Muſculus his life. At which (and by reaſon of ſome other ſeditious carriage) the Magiſtrate being offended, put divers of them into Priſon. Cum res ad tumultum & ſeditionem, Populo vehementer commoto ſpectaret: But it was not till they occaſioned a great Tumult and Commotion amongſt the people,Ingeniam hominis animum eſſe docebat, qui…d uci magis quam cogi velit. Eo que magiſtratum ad clementiam & longanimitatem cohortabatur. &c. Muſculus diſſwades the Magiſtrate from ſeverity, daily viſits and relieves the Priſoners, forbearing to inſiſt upon any matters of difference in opinion. At firſt they p. 75vilified him, called him falſe Prophet, and Wolf under ſheeps Clothing: till at laſt by his Chriſtian moderation and ſweetneſs of Spirit, he had inſinuated himſelf ſo much into them, that ſepoſito omnī affectu pravo ipſum patienter audiebant, laying aſide all prejudice, they hearkened to his reaſonings and forſook their Error; whereas ſome a little before profeſſed they would rather undergo any torment than relinquiſh the ſame, and one of them afterward became a Miniſter of the Church.

In like manner one Thomas Munzer made a great uproar in Saxony: for firſt he pretended an extraordinary call from Heaven, and that he was raiſed up by the command of God for the puniſhment of wicked Princes, and altering of Politick Government; whereupon he ſtirred up the people to caſt off the Yoke of obedience to Civil Magiſtrates, as they had caſt off the Pope, for the one ſaith he oppreſſeth us in Civil as the other doth in Religious Rights. Thus he goes on Preaching up Liberty, and that all men were by nature free, and that all things ought to be free and common: and when he could not perſwade Luther to comply with him, nor make good his Doctrine by Argument before Luther, with whom he had frequent conference at Wittenberg, but on the contrary was rebuked by him, and earneſtly admoniſhed not to diſturb the peace, but ſubmit to God's Ordinance: he began to riſe up and thunder againſt Luther himſelf, crying out that Luther was in as much fault as the Pope of Rome, and as bad as the Pope: and that all the Goſpel he p. 76preached was a Carnal Goſpel; till at length the common People being ſtirred up by this Trumpet, and inticed with the ſeeming ſweetneſs of Liberty, began every where to imbroile themſelves in dangerous mutinies and troops, and all reverence to Magiſtrates was contemned and caſt off. Hereupon the Duke of Saxony cleared his Country of Munzer, who wandered here & there through Germany, and came at length to Mulbuyſen, a famous Town in Thuringia; there as before Preached he up the ſame Doctrine of Liberty from Oppreſſours, many addicted themſelves to him, ſome of the richer ſort having been overpreſt with Taxes, & others of ſmall and beggarly eſtates, whom he made ſure to himſelf by telling them, not only the Monaſterirs ſhould be prey and ſpoil to them, but likewile Preached up Community of all things, according to the Example of the primitive Churches. Having thus gotten a party of factious Perſons fit for his turn, he became at length a Senator; whatſoever he commanded was done: his pleaſure was a law, and his direction in all thing, as he ſaid, a divine Revelation. His firſt work was to diſplace the Magiſtrates, and to take all power into his own hand. In Zwevia and Franconia, near 40000 Peſants took Arms upon this occaſion; who robbed a great part of the Nobility, and plundered many Towns and Caſtles, Munzer being their chief Captain. At length the German Princes, ſenſible of the danger prepare, forces ſet upon them, and kill ſome Thouſands: Munzer himſelf was apprehended, and brought to the Duke of Saxony and Landgrave; being asked why he had thus abuſed the miſerable Peſants, and p. 77raiſed theſe Tumults; his anſwer was, he had done but his duty, and that ſuch Princes as hindered the Reformation of the Church ought to be oppoſed. The Landgrave on the contrary proved by Scripture that Governours ought to be had in honour; that all Sedition is forbidden by God, and that by the Laws of the Goſpel, no Chriſtian may take arms againſt their lawful Prince, upon any pretext whatſoever. To this when he reply'd nothing, he was firſt put upon the Rack to know what his purpoſe was, and who were his confederates: afterward he was brought on the Stage, and was ſo extreamly confounded and dejected, that he was not able to give any tolerable account of his Faith; yet in general terms Confeſſed his Fault and his Error, and his Head being cut off, was carried upon a Spear through the Army.

After the ſame mode, the Anabaptiſts carried themſelves in Switzerland; there they likewiſe troubled the famous Zwinglius, that eminent Servant of Chriſt, in the work of the Miniſtry at Zurith. This Zwinglius was a perſon of that note, that Biſhop Jewel in his Defence of the Church of England, gives this honourable Teſtimony of him, and of Luther, pag. 360. Mirtin Luther (ſaith he) and Hulderick Zwinglius, are moſt excellent Men, even ſent of God to give light to the whole World. This ſame Zwinglius, whilſt he was buſy in carrying on the work of Reformation, (as we are informed by Melchior Adamus) was interrupted by the Anabaptiſts. Firſt they declaimed againſt Infant-Baptiſm, and rebaptized themſelves as before was hinted. Zwinglius p. 78was very tender of them, and treated them with much gentleneſs,Quod Autores & anoics erant, & docts, & oves, & cives, familiariter egit. Melchior Adam. in vita Zwinglii p. 30. for ſome of them were his friends and of his own Flock; until he found much falſhood and untruth in what they ſaid, and that they made a grievous rent, broke off communion and erected a new Church. This moved Zwinglius to try his ſtrength with them, and indeed the Anabaptiſts firſt made a challenge on the 6th November 1525 to diſpute the point with any of the Reformed Divines. Hereupon Zwinglius and some others had the patience to argue with them publickly in the Court before the Senate, three ſeveral days; and when (as Spanhemius tells us) they were by ſtrength of argument in full demonſtration of Spirit and of power, confuted, they fell to Railing, and poured out reproachful ſpeeches. Melchior Adamus gives the ſame account in the Hiſtory of Zwinglius his Life.Habita ſunt diſputationes cum ipſis ſeriae, in quibus errorum convicti, Blaſphemiis, & conviciis deſpumarunt in Antagoniſtas. Melchior Adam. The ſaid Zwinglius ſo overpowred them with Arguments at that time, that one of them had a pretty conceit beyond the reſt, and ſaid Zwinglius was a learned man, and could prove any thing, but ſaith he, O Zwinglius, I adjure thee by the living God to ſpeak thy Conſcience and tell us truth. I will ſaid he: Thou art a ſeditious Fellow, ſince milder anſwers will not ſerve the turn, I ſpeak plain and home. After which diſputation on the 15th November, the Senate made a Decree againſt them, and p. 79declared that Zwinglius had ſaid enough to convince them; eſtabliſhed Infant-Baptiſm, commanding the Anabaptiſt Teachers to be ſilent and quiet. Notwithſtanding which the trouble of the place ceaſed not, for the Anabaptiſts increaſed and others adjoyned to them, and they fell to preaching and diſputing again, that the Tumult was great and the Citizens fell together by the Ears. The Magiſtrate once more taking cognizance of the matter, how that by theſe contentions the City became obnoxious to the forces of the houſe of Auſtria, and the Idolatry of Rome; for the prevention hereof,Tandem carcere, proſcriptionibus, morte, contra perjuros, inabedientes, ſeditioſos, non jam Catabaptiſtas, Senatus agere coactus; ut malum inteſtinum averruncaret. Melchior Adam. paſſed a ſevere Edict againſt them, not as Anabaptiſts, but as perjured, diſobedient, ſeditious perſons, which was done in the year 1530. five years after they firſt began to diſpute with Zwinglius. Vid. Spanhemius & Melch. Adam.

2. In the next place the Author tells us how the Anabaptiſts ſpread themſelves about this time over all the low Countries, which is very true, both in Weſtphalia, Frieſland, Holland, to the horrour and confuſion of thoſe parts; for the light of the Goſpel which brake out but a little before in High-Germany, darted down its beams to the Low-Countries, and the bleſſed work of Reformation was carrying on apace, had not the ſame ſort of People broken in again, to diſtract the Churches then planting, and diſturb the Miniſters. Take p. 80but one inſtance, which is inſtar-omnium: At Munſter in Weſtphalia this troubleſom Sect firſt appeared, there they ſoared high, pretended Divine Revelations, they inſinuated themſelves into the eſteem of men by an appearance of Sanctity at firſt, and in a ſhort time gained a great multitude of people over to them. We muſt know that at this time Popery was the prevailing Religion here, as in other Towns of the Netherlands, and the people began to reliſh the ſweetneſs of the Goſpel, and Truth did every day triumph over Popiſh errors. Several Miniſters were ſent down from Magburg to propagate th Goſpel, and the Popiſh intereſt loſt ground a-pace, and their Doctors durſt not diſpute with the Reformed Divines from Scripture. Upon this the Senate ordained ſome of the Churches, for the uſe of the Reformed; this indeed diſpleaſed the Biſhop, but it came not to Arms or Blows (as the Author falſly ſuggeſts) pag. 324 of his Tretaiſe. But notwithſtanding the Biſhop's diſlike, the Senate revoked not their former grant, and the work of Chriſt was hopefully carrying on, when in a few months there came privily into this City of Munſter, certain Anabaptiſts in the year of our Lord 1533. of whom the principal were John Matthias a Baker of Haerlem, and John Becold a Taylor of Leyden. Theſe begin their Deformation, with a new Catechiſm, preach down Childrens Baptiſm, and preach up Community of Goods, and by a notable faculty of language, and ſhew of piety which they expreſſed at their firſt entrance, they ingratiated themſelves and their Tenents, with many of the people. In a ſhort time their p. 81party was greatly augmented, many flowing into them eſpecially of the poorer and baſer ſort, as thoſe that knew not how to live for debt, and ſuch as were inclined to Tumult, and diſpoſed to miſchief. Then fell they to the old work of contending with the Reformed Miniſters: The Senate perceiving how much the City was divided in their judgment, appointed alſo here a day for a publick diſputation, at which again it was the lot of the Anabaptiſts to be worſted. The Senate afterward makes a Decree to clear the City of them: ſome depart for a little ſpace and re-enter ſecretly, others conceal themſelves within the Walls, and not long after aſſembled themſelves openly, and appeared with greater Audacity than ever; new Tumults every day aroſe, and from diſputing they came to fighting.

The New-Prophets Iohn Matthias and Iohn Becold feigned Raptures, Extaſies, and Revelations; and perceiving their own ſtrength, began to rant it to the purpoſe and to act all manner of Violence and Rapine: They encouraged the people to fall upon the Monaſteries and Churches, and in a ſhort time the Suburbs, were burned and the Churches ſpoiled. They ordained community of Goods on pain of death, deſtroy Libraries, aboliſh Schools of Learning, and commanded, all Books except the Bible to be Sacrificed to the flames.

Then did theſe two Impoſtors ſend forth horrible crys about the ſtreet, exhorting all to repent. They ſent to other Towns where any were addicted to them, invited them to this City as their, common Randevouz, promiſing a hundred-fold, for what-ever was loſt in this cauſe. The Tumult p. 82mult and Conſternation was ſo dreadful, that the Senators (many of them) forſake the City, and the reſt were diſplaced: forthwith they chooſe new ones of their own Faction, run armed up and down, and chaſe out of the Town all that did not favour their Sect, without reſpect to Age or Sex; ſo as many Women with Child miſearried with the fright. By this time the Biſhop brings an Army, beſieged the City: Matthias makes a deſperate ſalley and was cut off, and now Iohn of Leyden aſſumes abſolute Dominion, ſits upon a Throne of State, and aſcribes to himſelf this Title, I Iohn King of Righteouſneſs over the whole World. During his Reign (which God in mercy ſhortned) he cut off whom he pleaſed, the Eſtates and Lives of men being at his devotion: he perpetrated horrible Villanies, ordained Polygamy to cover his Adulteries and monſtrous Luſts, murdered divers perſons, ſtood out ſo long againſt the Beſiegers, that the Famine increaſed miſerably in the City, and the people periſhed in great numbers, and thoſe that eſcaped out were pitied and ſpared by the Beſiegers, being nothing but skin and bones. At length the place was taken by Storm, the prodigious Impoſtor (with two of his chief ſervants after a great ſlaughter of others being taken alive) were ſent up and down to the Princes of Germany, as Spectacles of Scorn and Wonder, and many Divines laboured to convince them of their Errors; and in ſome things the King would ſeem to yield, which was thought only to ſave his life, for he promiſed upon pardon to reduce all the Anabaptiſts in Holland, Brab…nt, Frieſland (where they p. 83were in great numbers) under the obedience of their Magiſtrates.

Being brought back again to Munſter, after the Exhortations of many pious men, that they would confeſs their Erros; the King relented, the other continued ſtubborn; being all brought to Execution, the King was faſtned to a Poſt, and the other two in the ſame manner had their fleſh pulled off with hot burning Pincers, and at laſt run through with a Sword. Their Carcaſes were incloſed in three ſeveral Cages of Iron, & hanged up upon the higheſt Tower of the City, the King in the middle, and higher than the reſt.

I ſhall now proceed to make ſome remarks upon what the Author acquaints us with in favour of ſome of the German-Anabaptiſts.

The firſt is that of Caſſander who in his Epiſtle to the Duke of Cleve, ſays That the Anabaptiſts of the Belgick and lower Germany, are followers of Menno Simonis, and concerning whom he gives a good report as of a Godly man.

This is Mr. Tombes again,Mr. Tombes. Exam. p. 25. only with this difference, Tombes quotes Caſſander's words in Latin, which the Author tranſlates, and Tombes is ſo ingenious as to acknowledg both Munzer, and thoſe at the City of Munſter, to have rebelled againſt Magiſtracy, for whom my Antagoniſt doth Apologize. But, ſaith Mr. Tombes, But ſince thoſe dayes it cannot be found that the Anabaptiſts by Writings or Actions have done it.

Now to this Mr. Marſhal makes Reply, that he doth not hear much of their denying the Magiſtrates p. 84Authority, nor will he take upon him to Divine what they would do, if they ſhould increaſe to much ſtrength, but prays that it may not be ſo.

And as for Caſſander, I find indeed he ſpeaks favourably of ſome of their perſons, but doth not in the leaſt excuſe their Doctrine or Principles; and for Menno Simonis, as Spanhemins tells us, he declared a diſlike of their actings at Munſter, nevertheleſs acknowledged them for Brethren, though weak ones, and profeſſed that notwithſtanding their calamity, they might find God merciful unto them. This Menno indeed renounced Popery, and came over to the Anabaptiſts: but withal is ſaid to embrace and preach up divers Hereſies and Blaſphemies concerning the Human nature of Chriſt. and other Errors about the office of the Magiſtrate: and though 'tis true, (as the Author ſaith) from Menno, many Anabaptiſts of the Low-Countries are called Meunonites at this day, yet let him know from Spanhemius (one of their own Country, and lately publick Profeſſor of Divinity at Leyden) that the Anabaptiſts are not ſo bad all of them as to follow his opinions.Tombe's Praeeurſor. Sect. 82. p. 62. To let paſs what he cites out of Cloppenburg, taken out of Tombes Praecurſor. p. 62.

The next man applanded by the Author, (who was Contemporary with Munzer) is one Balthazar Huebmer, a Dr. in Waldſhnot, a great Preacher of this way in Bohemia and Moravia, who was taken Priſoner with his Wife by the Emperour's command, who was himſelf burned at Vienna, and his Wife drowned for Hereticks in the year 1528.

p. 85This is Mr. Tombes again,Mr. Tombes. Examen pag. 23. But becauſe we have ſuch an ample Character of this man, I have been the more curious in enquiring what account we or him in Hiſtory: and before I ſhall enter upon that, I ſhall tell thee Reader, that the Author minds me with what I lately met with in a Book intituled plus ultra, being an Examination of Dr. Heylins Diſcourſe of the Reformation of the Church of England, the Examiner obſerves that when the ſaid Dr. ſpeaks of Harding the Jeſuit (a baſe Apoſtate, and grand enemy of the Goſpel) it is with terms of honour and reverence as Dr. Iohn Harding, one of the Divines of Lovain, and the moſt learned of the Colledge, pag. 128. but when he ſpeaks of thoſe Glorious Lights of the Reformation, 'tis barely Luther, Zwinglius, Calvin: in like manner we have here one Balthazar Huebmer a Dr. in Waldſhnot a great Preacher of this way in Bohemia &c. when in a leaf or two before we have no venerable Title given to thoſe famous Divines of the Reformation, but 'tis plain Luther, Zwinglius, Calvin.

I have met with this Huebmer in ſeveral Authors, without the Title of Dr. which made me think he was a Dr. of H. D. his Creation, until I found it in Mr. Tombes to be otherwiſe, in his Examen, pag. 23. who ſayes, that Zwinglius gives him that ſtile in his Epiſtle, before his anſwer to his Book about Baptiſm: be it ſo, and if he were regularly admitted to that degree, I think he was the firſt and laſt Dr. that ever was of the Anabaptiſt judgment. Concerning this man Mr. p. 86Tombes relates out of one of Zwinglius his Epiſtles, that Huebmer came to Zurich, and there made a Recantation, but it appears he was afterwards taken by the Emperour and burnt at Vienna, for what cauſe I know not ſaith Mr. Tombes. Then farther he relates more of what he finds in Zwinglius his Epiſtle to Gynoraeus viz. We approve dexterity and moderation in a man; but in that man (I wiſh I were deceived ſaith Zwinglius) I never perceived any thing in him but an immoderate thirſt after profit and glory. Mr. Tombes concludes modeſtly, and ſayes only this, I leave him to his judge to whom he ſtands or falls.

This Huebmer is called by Melchior Adam, Princeps Catabaptiſtarum, the chiefeſt of the Anabaptiſts, and the head of them that diſputed with Zwinglius at Zurich; Alpha eorum fuit Balthazar Hubmerus, Apoſtatà iterum iterum que factus, qui Zwinglii beneficio liberatus, tantis convictis vtrum bene de ſe meritum onerare nebulo non dubitavit, ut apologiâ ſatisfacere fratribus habuerit neceſſe. Melch. Adam. pag. 30.and he tells us he was an Apoſtate ſeveral times, who being freed out of Priſon by Zwinglius his endeavours, was ſo ungrateful, as to load him afterward with ſuch reproaches, that Zwinglius was fain to write an Apology for himſelf, to ſatisty the Brethren. That Learned and Godly man Bullinger ſays of him, that whilſt he was paſtor at Waldſhnot the whole Cit became proſelytes to his opinion, and that they baniſhed out the Citizens, that were men of good conſcience and ſincere, and drove them from their poſſeſſions, by which means the Goſpel which did there excellently flouriſh, was utterly rooted p. 87out. Spanhemius hath this of him, That Bul-Diol. Huldricus, Zwinglius that valiant Champion of the Truth confuted that Turbulent fellow, who by his words and writings had troubled the conſciences of many, and yet at Zurich recanted his Error, and did forſwear the Tennents of the Ambaptiſts.Spanhem c. ….

But he was burnt at Vienna for an Heretick (ſaith the Author), whereas his Tutor Mr. Tombes. ſaith, be knows not what he was burnt for, and this might have been his lot, if he had been for Infant-Baptiſm: they do not uſe to diſtinguiſh of men that go under the notion of Proteſtants, all are in their account Hereticks, and deſerve burning that are not of the Church of Rome. Sad inſtances you ſhall have by and by, and unleſs I miſtake, we do not find in our Martyrologies very many of the Author's judgment to have ſuffered death, purely for their opinion of Antipaedobaptiſm; and in truth, I have not faith to believe ever any one did: as for thoſe which ſuffered in Henry the 8th his time we ſhall find it was for ſome other cauſes, and uſually (as the reſt of Proteſtants) for denying the Real preſence in the Euchariſt and the Popes headſhip.

After this he tells us out of Comenius, the diſtreſſes that befel the Anabaptiſts upon the defeat of Frederick, by the Emperour's forces at Prague, how that the Enemy began the year after the victory with the Anabaptiſts in Moravia, and baniſhed a great company of them, &c.

To which I have this to ſay, that they dealt kindly with them, in compariſon of their dealings with the Godly Miniſters that were for Infant-Baptiſm: p. 88for as ſoon as ever Fredrick Elector Palatine (the Defender of their Faith and Perſons) was defeated, the faithful Miniſters of Chriſt (as in the Marian dayes) were the proto-Martyrs. It was the precious blood of thoſe men that was firſt ſpilt, and the Antichriſtian cruelty ſhewed it ſelf moſt barbarouſly againſt them. Divers of them were ſhot to death, excruciated, and tortured with new-invented Torments, covering ſome with hot burning coals, twiſting about the fore-head of others knotty Cords, and with a ſtick ſtraining their heads, till their eyes were ready to ſtart out; cruelly burning one with his Wife, broiling another to death with a fire made under him; cutting another in ſmall pieces; hanging another by the privy members, being 70 years old, with his Books fired under him; and at laſt ſhot through the body and ſlain: another being above 70 years old was brought into the market place, laid upon the fire and burnt to death. Thus the poor Miniſters in every place ſuffered: all baniſhed out of Prague, twenty one out of Cuttenburgh, many Citizen's accompanying them, one of which preached on that Text, They ſhall caſt you out of the Synagogue; all the multitude preſent bewailing their loſs with great lamentations. Thus did they deal with them at Boſlavia, Radecium, Zaticum, and in other places, and ſome were ſtifled and poyſoned with the ſtink of Priſons:Comenius, Clarks Martyrology. pag. 183, 184. ſee all this in Comenius his Hiſtory of thoſe perſecutions; which is Tranſlated, and in Clark's Martyrology taken thence.

p. 89As for that which follows, That the Anabaptiſts which were baniſhed out of Moravia into the neigbouring Countries of Hungaria and Tranſilvania, were of the Waldenſian ſtock, he hath nothing for it, but a Conjecture.

And whereas he adds, that theſe were of the Stock that had been inſtructed by the Waldenſes of old, becauſe of their living together in Houſes or Colledges, which was the cuſtom of the Waldenſes: But foraſmuch as we have heard before, that it was their cuſtom to baptize their Children, we have better reaſon to conclude they were none of their Stock. And if that be true which the Scholar ſaith (who came from thoſe parts about 5, or 6 years ſince) that they live together after that manner in Hungaria, Tranſilvania, I wiſh them good fellowſhip and ſafety.

We have two or three impertinent Stories more, viz.

1. Some of the Waldenſian Sect were puniſhed at Oxford in Henry the 2d's time, and doth he think this was for denying Infant-Baptiſm? Nay rather it appears they were no Anabaptiſts; for if they had, no doubt Holinſhhead in his Cron. or Biſhop Ʋſher in his Hiſtory of the ſtate of the Church would have told us ſo. And 'tis ſtrange the Author ſhould thus impoſe his groundleſs Conjecture upon the Reader. Take the Story as it is in Holinſhhead and then judg. About the ſame time came certain Dutch-Men of the ſort called Valdoies over into this Realm, to the number of thirty or more, who held Opinions in Religion, contrary to the Faith of the Roman-Church: Thoſe which at that time came were indifferently p. 90well learned, and their principal or Ring-leader was named Gerard. Now alſo was a Council aſſembled at Oxford, whereat the Dogmatiſts were examined upon certain points of their Profeſſion. The aforeſaid Gerard undertaking to anſwer for them all, proteſted that they were good Chriſtians, and had the Doctrine of the Apoſtles in all reverence. Moreover, being examined what they thought of the Subſtance of the Godhead, and the merits of Chriſt, they anſwered rightly, and to the point. But being farther examined upon other Articles of Religion then received, they ſwerved from the Church, and namely in the uſe of the Divine Sacraments, derogating ſuch grace from the ſame, as the Church by her Authority had then aſcribed to them; and what was that think you? but this that they did not confer grace ex opere operato, from the work done; for this Romiſh Tenent, the Waldenſes ever oppoſed, as before in their Confeſſions, and can any Man rationally pick any thing out of this Story againſt Infant-Baptiſm.

Next we have a Relation of ſeven Dutch Anabaptiſts indeed, that came over with Anne a Cleve in Henry the 8th's time 1528. near about two years after John of Leyden ſent out his 12 Apoſtles to propagate their Opinions over all the World, and the King might well judg theſe to be ſome ſuch that might occaſion diſturbance in this Nation likewiſe; ſo that this inſtance will appear to ſignify nothing, for Henry the 8th burnt more Paedobaptiſts than Anabaptiſts. And that theſe were not put to death purely on the account of p. 91Anabaptiſtry is beyond all doubt, but as Hereticks for diſowning the Popes Supremacy, Tranſubſtantiation &c. or why might it not be poſſibly on the ſame ſcore, for which thoſe ſuffered in Queen Elizabeth's time? For in her time alſo, ſaith he, in the year 1575. a Congregation of Anabaptiſts were taken at the Meeting within Ald-gate, 27 of whom were impriſoned, and of them four recanted, two were burned and the reſt baniſhed; and he quotes Stow's Cron. for it, but very darkly and partially: for he neither tells us out of him (as he ought to have done) what Anabaptiſts they were, nor what they held, nor for what they were burnt, as Stow, and alſo Holingſhead doth in their Cronicles, viz.

1. That they were Dutch Anabaptiſts (coming hither not long after the German Commotions).

2. That they held Vile, Blaſphemous, and dangerous Opinions againſt Chriſt, and the peace and welfare of the State, for which they were thought worthy of Death. I ſhall give it to you in the Words of Stow, and Holing ſhead, which is thus in both verbatim.

In Queen Elizabeth's time Anno Domini 1574, on Eaſter day, which was the third of April, about nine of the Clock in the fore-noon, was diſcovered a Congregation of Anabaptiſts Dutch-Men, in a houſe without the Bar of Aldgate Priſon; and four of them bearing faggots recanted as follows.

Whereas I. I. T. R. H. being ſeduced by the Devil, the ſpirit of Error, and falſe Teachers, his Miniſters, have fallen into certain moſt deteſtable, and dangerous Errors; namely:

p. 921. That Chriſt took not Fleſh of the Subſtance of the Bleſſed Virgin Mary.

2. That Infants of the Faithful ought not to be Baptized.

3. That a Chriſtian may not be a Magiſtrate, or bear the Sword or Office of Authority.

4. That it is not lawful for a Chriſtian to take an Oath.

Now by the Grace of God, and through conference with good and learned Miniſters of Chriſt his Church, I underſtand and acknowledg the ſame to be moſt damnable and deteſtable Hereſies, and do ask God and his Church Mercy for my ſaid former Errors, and do forſake and renounce them. Now let any man judg whether theſe be not fine fellows to be brought in for a Teſtimony againſt Infant-Baptiſm, & whether the Author hath done well in endeavouring to reflect diſhonour upon the Reign of that Famous Queen, as if they had been burnt meerly for not owning Infant-Baptiſm: To tell ſuch blind Stories is not for the honour of his cauſe; but 'tis his humour and he cannot leave it. And now at length we are come to the dregs of his Treatiſe, and there indeed he ſeems very culpable in his Eſſay to Palliate thoſe foul and enormous Crimes, which were perpetrated by the Anabaptiſts of Germany, which is ſuch a piece of weakneſs as will expoſe him to the juſt Cenſure, not only of all judicious Perſons beſides, but even of his own party. Even Mr. Tombes himſelf acknowled geth the actions of Muncer, and what was done at the City of Munſter, and when Mr. Marſhal had ſpoken of the World of miſchief that people did, and what dangerous Hereſies p. 93& Blaſphemies they held, Mr. Tombes ingenuouſly confeſſeth; That much of this is true, I make no queſtion, Examen p. 24. Then again in his Praecurſor p. 29. he complains (and that upon good ground) of the abuſe of charging thoſe Tenents, and practices upon all of the ſame Profeſſion, which is true of ſome, as that all Anabaptiſts are wicked becauſe thoſe of Munſter were ſo. Mr. Tombes is ſo knowing a Man, and ſo wiſe, that he durſt not queſtion the verity of thoſe things, and that becauſe, as Mr. Marſhal ſays, the things have been done ſo lately, and ſo many agreeing Stories are written of them, and by Men of ſuch undoubted faith and honeſty, that it leaves no place for doubting. And, as Mr. Baxter ſaith on the ſame occaſion, if the Teſtimony of theſe holy and precious Men whoſe ſervice the Lord ſo graciouſly made uſe of in the Reformation of thoſe Countries from Popiſh darkneſs, as Luther, Melanchton, Zwinglius, Bullinger and others, that did, and ſuffered ſo much to accompliſh it, and lived in the Country and times where, and when theſe things were acted, may not be credited, then we may call in queſtion the truth of all Hiſtory whatſoever. Add hereunto the Teſtimony of thoſe famous Men, Peter Martyr, Calvin, Beza, Bucer; who can ſcarce ſpeak of the German-Anabaptiſts with patience, or give them any other title (what-ever the charitable Author ſays) than Furies, Blaſphemous, Unclean, Seditious, Frant…ck wretches, &c.

Two material Objections he hath a mind to clear.

p. 941. The firſt is concerning the Miſcarriages of theſe Men.

2. The Second is ſome of the Waldenſian Confeſſions which ſeem to own the Baptizing of Infants.

But it had been more to his honour to have let thoſe Objections lain dormant, unleſs he had ſaid more to the purpoſe.

To the firſt, he ſaith, That take it for granted, that things were ſo as to matter of fact, that is, that many Anabaptiſts did prove ſo horribly wicked as is reported, yet 'tis both unreaſonable & uncharitable, to render all the people either in thoſe times, or ſince to be ſuch perſons alſo, and to judg an Error in the Principle, from the Error in the Converſation of ſome that Profeſs it.

Reply.

Thus far the Author ſpeaks well, for it is not fair dealing to judg at ſuch a rate, and Mr. Tombes before him argues rightly in the caſe, in his Praecurſor p. 56. I am ſure, ſaith he, it is no Rule to judg a Doctrine falſe by this that the Profeſſors miſcarry, but only to make Men wary and fearful; if it be, we muſt judg the ſame Doctrine falſe by reaſon of ſome mens miſcarriages; and true becauſe of others godly living. Nevertheleſs we may ſafely affirm that Doctrine is to be ſuſpected falſe, which is uſually attended with groſs miſcarriages in the Profeſſors of it, for that ſpeaks the Doctrine Ominous, and looks like a Spiritual Judgment of God upon it. And I heartily wiſh there were no ground to ſay, that of ſuch a nature is the Doctrine of Baptizing grown Perſons in oppoſition to that of the Infant-Seed of Believers. For not to inſiſt upon the horrid p. 95Errors and wicked Lives of thoſe in Germany, nor of the Blaſphemies and Immoralities of divers Perſons here in our own Nation; the very principle it ſelf of Anabaptiſtry is of a dangerous nature, which, in that rigidity as ſome men hold it, is of ſuch a diſquieting tendency, that as Mr. Bunyan ſpeaks before, it is not fit for any Age or State of the Church. I cannot but ſigh to conſider the ways of ſome men, whoſe Spirits are impregnated there-with, ſo that their very conſtitution inclines them to nothing more than to rent, and tear, and divide the Church: The Zeal for their Opinion hath and doth ſtill prove the greateſt hinderance to the conjunction of Chriſtians here in this Nation. For as ſoon as they become Baptiſts as ſome call them (and our oppoſites love to appropriate the name to themſelves they fall off from Godly Miniſters, and People differing from them, though never ſo Holy. But let Men calmly conſider whether this be not an effect of ignorance and pride, and more from an erring, than well inſtructed Conſcience, and what a ſcandal and ſhame it is to the Chriſtian Religion to make it thus a fomenter of faction and diſturbance in the World; and what an injury is hereby done to Chriſt by contracting, and narrowing his Intereſt in ſuch a manner. But I ſee not how it can be otherwiſe, if men adhere and ſtrictly keep themſelves to the Antipaedobaptiſtical Principle; for if our Miniſters be no true Miniſters, and our Baptiſm a Nullity, and conſequently our Churches no true Churches, how can they hold Communion with us? & though ſome that are for the Baptiſm of Believers only, p. 96do, yet it muſt be imputed to their good nature, and not their Principle, which they croſs in ſo doing.

Farther, ſaith he, if it be granted many Anabaptiſts did prove ſo horribly wicked in Germany, yet others that owned that Principle, were Men of another Spirit, both in that as well as in former times, for which we have moſt ample and authentick Teſtimonie from their greateſt enemies. Witneſs that honourable Character that Raynerius, the bloody Inquiſitor gives of them in thoſe days in France, Caſſander, Bellarmine, and Baronius of thoſe in Germany, and Mr. Baxter of them in this Nation.

But hold, Sir, I doubt your ample and authentick Teſtimony will fail you: and firſt I muſt tell you, Rainerius is not for your turn, for he never gave any honourable Character of Anabaptiſts. That favourable Character which he gives relates to another ſort of People called the Waldenſes, which you and I had ſome diſcourſe of not long ſince, and found to be none of your kindred; for they were for Infant-Baptiſm. Verily,Dr. Featly's Roma Ruens. Rainer. contra Wal. C. 4. Inter omnes ſectas quae adhuc ſunt, & fuerunt non eſt periculoſior Eccleſ. Leoniſtarum, id que tribus de cauſis. Prima; quia eſt diuturnior, aliqui entm dicunt quod duravit a tempore, Sylveſtri alii a tempore Apoſtolorum. Secunda, quia eſt generalior, fere enim nulla terra eſt in qua haec Secta non ſit. Tertia, quiae cum omnes aliae Sectae immanitate blaſphemiarum in Deum audientibus horrore m inducant, Haec ſc. Leoniſtarum magnam habet ſpeciem pietatis, eo quod coram omnibus juſte vivant, & bene omnia de Deo credant, & omnes Articulos, qui in Symbolo continentur. Solummodo Roman. Eccleſ. Blaſphemant & clerum. ſaith Dr. Featly, (who wrote a Book againſt Anabaptiſts) Rainerius the Inquiſitor, though entertained againſt us, [not againſt the Author's party] yet ſpeaks he ſo much for us, that he deſerveth a Fee of us. The Sect, ſaith he, of the Waldenſes or Lyoniſts, is more pernicious to the Church of Rome, than all other Sects.

p. 971. Becanſe it hath been of longeſt continuance, for ſome ſay, it hath continued ever ſince the Apoſtles time. 2. Becauſe it is more general than any other, for there is almoſt no Country into which it doth not creep. 3. For that all other Sects do bring an horrour with the hainouſneſs of their Blaſphemies againſt God, but this hath a great appearance of Godlineſs, becauſe they live juſtly before Men, and believe all things well concerning God [neither of which could be ſaid of the German-Anabaptiſts] and all the Articles, which are contained in the Creed; only they ſpeak evil of the Roman Church, and the Clergy. And that Rainerius did not look upon the Waldenſes as Anabaptiſts, is demonſtrated by this, becauſe he gives not the leaſt hint of it in the Catalogue of their Errors, which follows upon the former words. The Waldenſes, ſaith he, do not receive the Canon of the Maſs, they ſay the Church doth err in forbidding Prieſt's Marriages, they allow not the Sacraments of Confirmation, and extream Unction, they condemn Latin Prayers, and affirm prayers for the Dead do not profit the Souls of the departed: but never a word of denying Infant-Baptiſm, which is very p. 98ſtrange if he had udderſtood any thing thereof. Rainer. contra Wald. C. 5. Canonem Miſſae non recipiunt, &c.

Next for Bellarmine and Baronius, I cannot learn yet where they give any honourable Characters of the Anabaptiſts, only they do not ſo much condemn ſome of them as others, and do hope their intentions might be good, and that they erred more out of igmorance than malice; if this be honour according to the Author's computation, why then I ſee a little honour will ſerve their turn, who are of his judgment: & I find a ſingular faculty in him to make much of a little at every hand. And what though Caſſander ſaith, in two of them, namely Menno Simonis and Theodoricus there were tokens of a Godly mind; yet Spanhemius [whom I ſhall rather credit than that Papiſt] tells us (and that out of his own Confeſſion of Faith) that he held Blaſphemous Tenents againſt Chriſt, and opinions deſtructive to Magiſtracy; and therefore ſaith Mr. Marſhal to Mr. Tombes (when he brought this Teſtimony of Menno out of Caſſander) this Menno, ſaith he, (whom you plead for by Caſſander's Pen) his whole Doctrine is as full of blaſphemy about our Saviour's taking Fleſh of the Virgin Mary, and other Heretical, and abominable ſtuffe as the reſt of his fellows, though I think his ſpirit was not ſo ſeditious as many of theirs; and what Mr. Tombes ſaith of Menno is not much to his commendation, it is in his Examen p. 25. And from thence the Author fetcheth the honourable Character (ſuch as it is); yet herein Mr. Tombes ſhews moſt ingenuity, in that he ſpeaks out all that Caſſander ſaith in this Epiſtle to p. 99the Duke of Gulick and Cleve; Hujus quem dixi Mennonis cui nunc hic Theodoricus ſucceſſit, &c. They were, ſaith he, imperito quodam Zelo incitati, moved by an ignorant Zeal to do what they did, having a fancy that they muſt deſtroy the wicked, per vim externam, by force of Arms, and this in order to the ſetting up the Kingdom of Chriſt [juſt of the ſame ſtrain with thoſe they called 5th Monarchy-Men that put all London into ſuch a fright ſome years ſince]: and this Satanical deluſion put them on upon ſuch Exorbitancies. But who-ever hath a mind to underſtand fully, what kind of men the German Anabaptiſts were,Vide Baxter's Plain-proof. p. 143. let them read Mr. Bullinger's Dialogue againſt the Anabaptiſts; he lived in thoſe times when, and near the place where they played their pranks, and gives a large account of their abominable uncleanneſs, treachery, ſedition, &c. But ſome, ſaith he, may object, many things are charged upon them falſly, and fame addeth ſome-what. To which he replies, that whatſoever he mentions may be all proved by ſigned Letters, and by certain Teſtimonies; and tells us that in judgment he hath ſilenced many of their crimes, and ſpoke leſs than they have committed, for ſaith he, they far exceed the Nicolaitans and the Valentinians, in wickedneſs. And then comes home to our Author's plea, viz. They were not all thus defiled, and if a few among them are ſuch, what is that to the Godly? To which Learned and Holy Bullinger gives this anſwer, I have long ago known this kind of Men, and am not ignorant p. 100how much by guile, and deceit, Hypocriſie can do; and it is true, that the wickedneſs of a few ſhould be no diſparagement of the innocent, but you cannot ſhew me one man of them, who is not blemiſhed with ſome of the foreſaid wickedneſſes; I mean Lying, Treachery, Perjury, Diſobedience, Sedition, Filthineſs.

There is one more whom the Author hath found out that gives an honourable Character of the Anabaptiſts: And they requite him well for it, do they not? Mr. Baxter (ſaith he) one of their ſevereſt enemies in theſe Nations, yet hath done himſelf and his Oppoſites that Right, as to witneſs to the innocency of their Converſation, in his Defence of the Principle of Love. p. 7. viz That Anabaptiſts are Godly Men, &c.

But what Anabaptiſts doth he ſpeak of? Not thoſe of Germany but England, and not all here neither. I know, ſaith he, as good and ſober Men of that mind, as of theirs that are moſt againſt them. And God forbid that he, or I or any one, ſhould be ſo uncharitable as to think there are no Godly Anabaptiſts; but that the number of Godly ſober Men of their mind is ſmall, is the judgment of ſome Godly, Sober, and obſerving Chriſtians. Some good and ſober Men Mr. Baxter knew amongſt them, but the generality of them were bad enough, for ſo we are to underſtand him in his Plain-Proof, p. 143. I have had, ſaith he, too much opportunity to know very many of theſe called Anabaptiſts, and to be familiar with them, and having firſt Examined my Heart, leſt I ſhould wrong them, out of any diſaffection, through difference of judgment, as I clearly diſcover, that I bear p. 101no ill will to any one man of them nor ever did, nor find any paſſion, but compaſſion moving me to ſay what I do; ſo do I impartially and truly affirm concerning the moſt of them that I have converſed with, that I have known few of them, [ſpeaking firſt of their Miniſters] ſo much as labour after the winning of Souls from Sin to God, and bringing them into love with Chriſt, and Holineſs, and Heaven. But the main ſcope of their endeavours in publick and private is to propagate their Opinions, and if they do preach any plain wholſom Doctrine, it is uſually but ſubſervient to their great deſign.

He chargeth them farther to be the greateſt hinderers of the Work of God in converting Souls, by endeavouring to alienate the hearts of the People from Godly and painful Miniſters, making it their buſineſs to diſgrace them, &c. Moreover, that in his own experience he never knew the labours of any zealous Anabaptiſt that ever God bleſſed to the true Converſion of many Souls: But many they made meer talkers, Cenſorious Opinionatiſts, and uſually three leave them-yea I deſire, ſaith he, any ſober Chriſtian but to look impartially through all the Land, and tell me where ever any ſuch Teachers lived, but the place in general was much the worſe for them; where the Goſpel before proſpered, and Chriſtians ſpent their time and conference in the edifying of each others Souls, and in Heavenly duties, and mutual aſſiſtance, and living together in unity and love, according to the great Command of Chriſt, they ordinarily turn all this to vain janglings, and empty, windy, unprofitable diſputes: So much for the Teachers. Then after this he ſhews, Anabaptiſtry hath been the ordinary inlet to the moſt horrid Opinions p. 102& that few came to the moſt monſtrous Doctrines but it was by this door, and how negligent many of them are of Family-duties, the Lords-day, &c.