What Iesus Christ is; for whome hee hath endu­red all his sufferings; without Faith in whome, no soule can haue saluation.

THat Iesus signifieth a Sauiour,Math. 1.2 [...] and Christ annoynted; so that he is the annoynted Sauiour, to saue his people from their sinnes, is sufficiently knowne euery where in the Scripture.

And although hee be God ouer all Blessed for euer, yet also is he true man, ordayned before the foundation of the world, promised to Adam when he had sinned, and to Abraham and the Fathers.

The Prophets also declare the certainty here­of, A Virgin shall Conceiue and beare a Sonne, Esa. 7.14. and shee shall call his name, God with vs. Vnto vs a Childe is borne, vnto vs a Sonne is giuen, Esa. 9.6. hee shall call his name Wonderfull, Counsellor, the mighty God, &c. And a Woman shall compasse a man. Ier. 31.22. And in the fulnesse of time God sent his Son made of a Woman, &c. This Sonne of God thus [Page]made Flesh, dwelt dmong vs, being sent of the Father to declare and doe his will; in which e­state (being like to vs in all thinges Sinne excep­ted) he suffered not onely the cursed Death of the Crosse,Reuel. 19.15. but also trode the winepresse of the wrath of God, the agony of which was so great, that he not onely sweat drops of Blood, but also cryed,Mat. 27.46. My God, my God, why hast thou forsaken me: and if it be possible let this Cup passe from me. This being the true Iesus Christ that came by Water & Blood, 1. Ioh. 5.6. witnessed by the Spirit of truth; thus ordayned, promised, Prophesied of, and performed; And now if it bee proued, that what he did, hee did it in Obedience to his Fa­ther, yet for the benefit of others, & that with­out the knowledge of, and Faith in him no soule euer was or can be saued; we say if these thinges be plainely proued, that cursed fiction of the Christ of H. N. and his followers will appeare to be most abhominable.

Therefore first will wee proue that Christs sufferings were for others. That hee dyed for sinne is manifest. That himselfe had no sinne, is as manifest; therefore of necessity he must dye for the sinnes of others. That he dyed for sinne is proued. Yet the Lord would breake him, and make him subject to infirmities, when hee shall make his soule an Offering for sinne, &c. Esa. 53.10. Heb. 9.10 c. 1. Pet. 3.18. All the sinne Offerings were types of his sufferings for Sinne, and he once suffered for sinnes.

That hee had no sinne himselfe, is proued; Though he had done no wickednes neither was a­ny deceit in his mouth. Esa. 53.9. 2. Cor. 5.21 For hee hath made him to be Sinne for vs, that knewe no sinne, &c. But was in all thinges tempted in like sort, Heb. 4.15. yet without Sinne; 1. Pet. 1.19. and 2.22. He was that Lambe of God vndefiled and without spot. Hee did no sinne, neither was guile found in his mouth, hee was that iust one, Cap. 3.18. who appeared to take away our sinnes, and in him is no sinne.

That he suffered for the sinnes of others, al­though what is said be proofe sufficient, yet if any thing might bee accounted plaine with these wofull men, manifold testimonies might be added;Esa. 53.5.6. you see Christ appeared to take away our sinnes; hee was wounded for our transgressi­ons, he was broken for our iniquities, the chastise­ment of our peace was vpon him, and with his stripes are wee healed: Vers. 12 and the Lord laide vpon him the iniquity of vs all, hee powred out his soule vnto the Death: hee bare the sinnes of many, and payed for the trespassers: hee dyed for the vngod­ly: Rom. 5.6.8.9.10. for Sinners: his Blood iustifies others: his Death reconciled vs when wee were his enemies: hee was giuen to Death for vs: for our Sinnes: Rom. 8.32. 2 Cor. 5.15 Gal. 3.13. & 4.5. 1. Pet. 2.21.24. hee dyed for all that were Dead: Christ redeemed vs from the Curse of the Law, by his suffering, e­uen the cursed Death of the Crosse, that he might Redeeme them that were vnder the Law: who his owne selfe, bare our sinnes in his Body on the [Page]Tree, 1. Pet. 3.18 & 4.1. 1. Tim. 2.6. 1. Ioh. 2.2. &c. Christ the Iust suffered for the vniust: and he hath suffered for vs in the Flesh: hee gaue himselfe a Ransome for all men: and hee is the re­conciliation for the Sinnes of the whole world.

Secondly, it is manifest that none can haue saluation, but by Faith in those Sufferings of that man CHRIST IESVS.Mar. 16.16 Hee that belee­neth and is Baptized shall be faued: as many as receiues him to them, Ioh. 1.12. hee gaue power to bee the sonnes of God, euen as many as beleeue in his Name: Ioh. 3.16. And whosoeuer Beleeueth in him shall not perish, but haue euerlasting Life: hee that be­leeueth not is Condemned already: Vers. 18 Be it knowne vnto you men and Brethren, that through this man is Preached vnto you forgiuenes of Sinnes; and from all thinges from the which yee could not be iustified by the Law of Moses,Act. 13.38.39. by him euery one that Beleeueth is iustified.

The righteousnes of God is manifest vnto all and vpon all that Beleeue. Rom. 3.22. And Abraham the Father of the Faithfull he beleeued, and it was imputed vnto him for righteousnes:Rom. 4.24. And to vs also shall it bee imputed for Iustice which beleeue: and the Iust shall liue by Faith: Gal. 3.11. And wee are the sonnes of God by Faith in Christ Iesus.

Vers. 26 What shall we need to alledge more testimo­nies? who will not wonder that any mortall man professing the Scriptures should dare to set his face against God in these his euident te­stimonies; when God saith, The iust shall liue [Page]by Faith in his Sonne Christ Iesus; who dare say this is a fable, to seeke Iustice in another then in our selues? and that by the Law men may bee justified before God, as after it shall ap­peare they doe.

From all which testimonies we confidently af­firme, that neuer any Sinner was saued, but by Faith in Christ, either beleeuing him to come, by the Promise of God, to pay the ransome for mans sinne: Or that he is come to performe the same; For they that were saued before his Comming, did beleeue in him, according to the promise of the Father: but after he is come, all must beleeue (as himselfe saith) That I am hee, Ioh. 8, 24. or else they shall dye in their sinnes.

All which is so euident that it may be mar­uailed at, that the Deuill should so besot men with blindnes; as that they should contradict so euident a Truth; and the rather because in wordes they acknowledge the Scriptures, and in their Writings plentifully quote them; but indeed it is certaine, it is but to blinde the eyes of the simple: For as the Master saith, There­fore it is assuredly all false and lyes, H.N. Dialog. cap. 16. sect 16. seducing and deceitfull, what the vngodded or vnilluminate men, out of the Imagination of their knowledge, and out of the learnednes of the Scriptures, bring forth; institute, Preach, or teach. They Preach indeed the Letter, but not the worde of the liuing [Page]God. Let them esteeme themselues as holy as they will, they are all a false Christianity, and a deuil­lish Synagogue or Schoole. So say his Disciples, That wee (out of the Family of Loue) vnder­stand not one word in all the vniuersall Bible, and that wee are in the way of infernall darknesse.

So that pretend what they will, they reiect all Scripture, further then may stand with H. N. and his fellow Elders in the Family of Loue. For thus further they write.

They ought to beware that, that they distrust not the Eldest in the Family of Loue,H. N. in 1. exhor. cap. 13 Diuis. 11. fol. 31.nor suspect a­ny manner of euill or vnwisedome by him, nor yet in any wise perswade themselues that the Exerci­ses, documents or Instructions, which are taught or set forth before them by the Father of the Fa­mily of Loue, or oldest Elder, are too sleight too childish, or too vnwise for them to follow after, or to obay, but with perfect hearts humbly and singly minded, as good willing Children, to receiue the same instructions proceeding out of the wisedome and Councell of the Eldest, and to stand euen so submitted till they come vnto the manly oldnesse in the Loue.

Againe, he saith: The Scripturely learned man hath no knowledge of Gods matters, In the Pro­phesie, cap. 8. hee can­not vnderstand any tittle, much lesse interpret or expound the same to others, it is giuen onely to the Family of Loue to vnderstand the secrets thereof.

Againe, thus: My Children and you Family [Page]of Loue, giue eare to mee your Father, liue accor­ding to my Doctrine, Jn his 1. ex­hort. cap. 11. sect. 1.2. that it may goe well with you, take heed to my Doctrine, and what I doe set forth and teach, that it may bee a Seale of life, and a witnes of truth in your hearts, for it is your Life.

And againe thus: Let your selues now in all your being, nature, minde, and disposition, Crying voyce cap. 3. sect. 11 become renued through the loue in her seruice, and giue all your vnderstanding captiue vnder the obedi­ence of the Loue. And so teacheth his Children to say: O my Father in the Loue, 1. Exhor. cap. 13. sect. 2. I submit my selfe and all my vnderstanding vnder the wise­dome of thy Doctrine. Let all iudge if these wretches, abolish not the Scriptures, to set vp their owne deuillish inuentions, what shew of the Scriptures soeuer they make.

But they obiect against this strict Faith in this man Christ and his sufferings. Rō. 2.14.15. For when the Gentiles which haue not the Law, doe by Nature the thinges contained in the Law, hauing not the Law, are a Law vnto themselues, which shew the effect of the Law written in their hearts, their Consciences also bearing witnes, and their thoughts accusing one another or excusing. From hence they cōsidently affirme, that these Gentiles knewe not the man Christ, nor belee­ued on him, yet kept the Law, and thereby were iustified before God; and because the Scriptures which they pretend to alledge to colour their deceits, doth so plentifully declare [Page]vnto vs a Christ, therefore they say: This is the Christ; for you must not imagine, that they say that any man can be saued without Christ, yet they intend nothing lesse in that saying, then that any are saued through the purchase of the Blood of that man Christ, apprehended by Faith, for that they count an idle Fiction, their euill Consciences know we wrong them not herein; for we relate no more then what some of them haue vttered, in which we haue vsed much meanes to procure their reuocation of that their cursed conceit, that so we might not be constrained to publish it, but they waxe worse and worse euery day in their delusions.

Now to shew how they peruert this Scrip­ture to their destruction, let it be well obser­ued, what th'Apostle aymeth at in this place. Paul being the messenger of the ioyfull tidings of Christ to the Gentiles; Rom. 1. cap. in the former Chap. plainely conuinceth all the Gentiles to be vnder the wrath of God, & that by not making right vse of that knowledge which God afforded them, by the inuisiblenes of his eternall power and Godhead, manifested and shewed vnto them by the wonderfull Creation of the world, which was sufficient to make them without excuse,Psalm. 19. in that the Heauens declare the Glory of God, and the Firmament shew the workes of his hands, Day vnto day vtter the same, and Night vnto Night teach they knowledge, there is no [Page]speach nor Language where their voyce is not heard: The Gentiles (we say) knowing God by these his wonders, yet glorified him not as God, neither were thankefull, but became vaine in their Imaginations, and their foolish heart was full of darknes; when they professed themselues to be wise, they became fooles, for they turned the Glory of the incorruptible God into seuerall Idols, wherefore God gaue them vp to their owne hearts lusts, &c. they turning the truth of God vnto a lye, worshipping and seruing the creature, aboue the Creator, and so not regarding to know God further by that meanes they had, God deliuered them vp to a reprobate mind, &c. Th' Apostle ha­uing now conuinced the Gentiles prouing them to be vnder the wrath of God, he concludeth: O man whosoeuer thou art thou art inexcusable; Cap. 2.1. euen as well Gentiles as Iewes; and Iewes as Gentiles, which also in the 2. Chap. he goeth a­bout to proue: For his feruent desire of the saluatiō of the Iewes maketh him to declare the estate of the Iewes to be as bad, or worse then the Gentiles, that they might see it, be humbled, and flye vnto Iesus Christ: for although Cir­cumcision in it time was profitable if they kept the Law, yet if they transgressed the Law, their Circumcision was counted as no circum­cision; And the vncircumcision (saith th'Apo­stle) if they keepe the Law, shall, not their vncir­cumcision bee counted for Circumcision? Vers. 26 This [Page]was the glory of the Iew, that he was called a Iew, rested in the Law, gloried in God, knew his will, &c. This the Apostle seeketh to bring downe; by shewing them that; they that taught others, should haue taught themselues: saying, Vers. 23 Thou that gloriest in the Law, through breaking the Law dishonorest thou God? For the name of God is blasphemed among the Gentiles through you, as is written, &c. Hauing now also conuinced the Iew, & comparing the estate of the Iew and Gentile together, both which had the Law, th'one in the hart & the Letter, th'o­ther in the heart but not in the Letter, he affir­meth that the Gentiles did those things by na­ture, which the Iewes did not obserue by the Letter; whereby they were more excusable then the Iew, being only a comparatiue speach which is very vsuallIoh. 6.27. Ioh. 3.32. Luk. 14.26. 1. Ioh. 2.15. in the Scriptures; not that either of them were iustified before God, for by nature or Flesh, it is not possible to keep the Law; because it is weake, & by the works of the Law none can be iustified in his sight.

The Apostle hauing thus done, demandeth this question; What then? are wee Iewes more excellent? Rom. 3.9. No in no wise, for wee haue already proued, that all, both Iewes and Gentiles are vn­der sinne, as it is written; There is none righte­ous no not one, Vers. 19 &c. Now we knowe that whatsoe­uer the Law saith, it saith it to them that are vnder the Law, that euery mouth may be stopped [Page 17]and all the world bee culpable before God; Vers. 20 There­fore by the workes of the Law, no Flesh shall be iustified in his fight; But now is the Iustice of God made manifest without the Law, hauing the witnes of the Law and of the Prophets, to wit, Vers. 21 the Iustice of God; by the Faith of Iesus Christ, vnto all and vpon all that beleeue: For there is no dif­ference, Vers. 23 for all haue sinned, and are depriued of the glory of God, and are iustified freely by his Grace through the Redemption that is in Christ Ie­sus, &c. And that he might bee a Iustifier of him that is of the Faith of Iesus. Vers. 26 Therfore saith the Apostle, Wee conclude, Vers. 28 that a man is iustified by Faith, without the workes of the Law; wee doe not make the Law of none effect through Faith, Vers. 31 wee establish the Law; For is the Law against the Promise of God? God forbid: Gal. 3.21. For if there had beene a Law giuen which could haue giuen Life, righteousnes had beene by the Law; Vers. 22 But the Scripture hath concluded all vnder sinne, that the promise by the Faith of Iesus Christ should be giuen to them that Beleeue. Gal. 3.26. &c. All are the sonnes of God by Faith in Christ Iesus; there is neither Iew nor Grecian, bond nor free, male nor female, but all are one in Christ Iesus. Whosoeuer is iusti­fied by the Law, Christ shall profit them nothing.

If men for want of loue of the Truth were not giuen vp by God to strange delusi­ons of the Deuill, they would acknowledge their horrible error herein, giue glory to God, [Page 18]submit to his truth, and confesse, that this in the Gentiles, Rom. 2. is Law, not Faith: Nature not Grace. They say, these were iustified be­fore God by keeping the Law, but you see how plainely God contradicteth it, Gods Iu­stice is manifest without the Law; and the Law cannot giue Life. These Spirits say, They did that by Nature which made them iust with God; when as God saith, Nature maketh vs the Children of wrath, Ephes. 2.3. because it cannot keepe the Law, and wee are saued by Grace through Faith, Vers. 8 And wee are freely iustified by his Grace through Christs redemption. So that they doe as manifestly contradict God: take away Gods fauour, Christs iustice vnto vs through the Redemption of his precious blood, and fet vp mans merite for Iustice with God as euer the wicked Iewes did: but forasmuch as they are so confident in it, let vs a little further prose­cute this thing.

If euer any should haue had iustice with God through workes, Abraham the Father of the righteous should; but Abraham was not iustified by workes but by Beleeuing, that was counted to him for Iustice; Rō. 4.2. &c. now to him that wor­keth, the wages is not counted by fauour but by debt: So that if Iustification with God come by workes; wee are not beholding to God for it, he payeth vs nothing but our due; Oh feare­full blasphemy! But th'Apostle affirmeth, that [Page 19]the promise made to Abraham, of being the Father of all the righteous, was not made to A­braham, or his seede through the Law, but through the righteousnes of faith; Vers. 14.16. &c. For if they that be of the Law be heyres, Faith is made voyde, and the Promise is made of none effect: Therefore it it by Faith, that it might come by Grace, to them which are of the Faith of Abraham, &c. Confir­med by the same Apostle, who saith;Gal. 2.15. &c. we which are Iewes by Nature, and not sinners of the Gen­tiles, knowe that a man is not iustified by the workes of the Law, but by the Faith of Iesus Christ, euen wee haue beleeued in Iesus Christ, that wee might bee iustified by the faith of Iesus Christ, and not by the workes of the Law, for by the workes of the Law, no man shall be Iustified.

Therefore taking this detestable Doctrine as sufficiently confuted, wee will conclude with the words of th'Apostle, We do not abrogate the Grace of God, for if Iustice bee by the Law, then Christ dyed for nothing, or without cause.Gal. 2.21. Oh that this Scripture might be considered! It is heere affirmed that if Christs Death make not men iust, but the Law, then Christ dyed for nothing, all other thinges purchased by Christs Death (if this be denyed) are counted nothing, and this is to abrogate the Grace of God.

This their stumbling blocke from Rom. 2. being taken out of the way of all those that will not wilfully perish, the very foundation [Page 20]their new Christ is plucked vp by the rootes: for there is not any Scriptures, that they haue hopes will make for them, although some haue alledged Iohn. 1.9. This was the true the that lightneth euery man that commeth into the world; But we hauing answered, that this light is not any power in man, but that man Christ Iesus, Ioh. 1.14. Ioh. 8.12. & 9.5. who was made Flesh and dwelt amongst vs, &c. who is the light of the world. This hath not been so much vrged: also sometimes they alledge Cornelius, for proofe of iustification without Faith in the blood of Christ; but see­ing themselues faile of proofe, that he did not beleeue in the Messiah by looking for him for iustification; therefore they let it rest concer­ning this, and take it vp, vpon another occasi­on, which in due place we shall speake of.

These weake and wrested proofes, being the best that euer wee heard them alledge, for so great and weighty a matter; the taking away of the purchase by the blood of Christ, and therein mans euerlasting comfort, they haue for the making of this more passable, and to haue the better acceptance (for indeed it is most odious to any Christian heart) they haue (wee say) inuented this Position. That if men walke vprightly as farre as they see in morrall thinges, although they bee worshippers of I­dols, whether reall or mentall, through igno­rance, and therein continue liuing and dying, [Page 21]they may be saued; which indeed is the same in effect with the former, as the wise may dis­cerne; For if men may be saued, that in words acknowledge, or not acknowledge the Lord Iesus Christ, both being in workes aduersaries to him, then what is the profit more vnto those that beleeue in, and obey the Lord Iesus, and those that by word or workes deny him, If both may be saued?

The wickednes of which, wee shall also dis­couer plainely, through the Grace of God.

No Idolater can bee saued, except they leaue their Idolatry by hearty repentance, and be­leeue in, and obey Iesus Christ.

ALL flesh desires to finde an easie way to Heauen, and who would not dye the Death of the righteous? But whosoeuer seekes Hea­uen by wayes of their own deuising, they shall not finde it. Indeed Christ saith; My yoake is easie, and my burthen light; but that is to those who willingly deny themselues, take vp his crosse and follow him; otherwise, straight is the Gate, and narrow is the way that leadeth to Life and few finde it, and many shall seeke to enter in and shall not be able. The gates of the heauenly Ieru­salem (the Gospell, or new Testament, Gal. 4.24.26.) are open continually, they are not shut by Day nor by Night, Yea the Spirit, and the bride [Page 22]saying come, and let whosoeuer will take of the water of Life freely; Reuel. 22. And wisedome cryeth with­out, shee vttereth her voyce in the streets, shee calleth in the street among the prease in the eate­rings of the Gates, Pro. 9. and vttereth her wordes in the Citty, saying, O yee foolish, how long will yee loue foolishnes, &c. So that there is mercy with God and plenteous redemption; but it is by the way, that God himselfe, who is the giuer of it, will bestow it; Is not he worthy to haue pow­er of directing vs how to come to life, seeing hee himselfe giueth life, and that freely of his fauour?

The question therefore now is, whether a­ny can haue saluation, by their own wisdome, walking in their owne wayes; or by the way, which the wisedome of God hath directed.

Wee haue already plentifully proued, if Scriptures may be proofe, That this is the Re­cord of God (which whosoeuer beleeueth not hath made God a lyer) and this is the Record that God hath giuen vnto vs eternall life, 1. Ioh. 5. and this life is in his Sonne. He that hath the Sonne hath life, and he that hath not that Sonne of God hath not life. So that if any will yet affirme that any can haue Eternall life, not confessing, nor beleeuing in the Sonne of God, they make God a lyer, whose record is otherwise: but this Record of God being beleeued, it doth declare all such to be lyers, as affirme saluation [Page 23]can be to any that Beleeue not in this Sonne of God. If God haue secrets which no man knoweth concerning this thing, we meddle not therewith; we know none he hath: but accor­ding to that will of God which is reuealed in his sacred Scriptures, we dare be bolde to say, no sinner can be saued, but by Faith in this Son of God, Iesus Christ.

That no Idolater can be saued is thus con­firmed. Confounded bee all they that serue gra­uen Images, and that glory in Idols; Psal. 97.7. 1. Sam. 12.21. Num. 25.2.9. For they are not onely thinges of naught; and vanity; but they bring confusion and curse vnto all that sub­mit vnto them. Yea the Lord saith, That Ido­laters shall no more inherite the Kingdome of Heauen, then Adulterers, Fornicators, wantons, 1. Cor. 6.9. Buggerers, Theeues, couetous, Drunkards, ray­lers, nor Extortioners: But Idolaters with the fearefull and vnbeleeuing, and abhominable, and Murtherers, and Whoremongers, and Sorcerers, and all lyars, shall haue their part in the Lake that burneth with Fire and Brimstone, Reuel. 21.8 which is the second Death. Therefore we are comman­ded to flye from Idolatry, and seperate our selues, 1. Cor. 10.14. and touch none vncleane thing, and then God will be our God and Father, and walke among vs, 2 Cor. 6.17 18. and dwell there, and wee shall be his Sonnes and Daughters.

Hauing thus in generall proued that no Ido­later can be saued, that wee may come a little [Page 24]nearer the thing, let vs obserue how far Idola­try doth extend. It is sufficiently knowne of many, that Idololatria, signifieth a seruice of any likenes, not onely of God, but also concerning the thinges of Gods worship, which is truely acknowledged by the annotation in the English Bible in Quarto, vpon 1. Iob. 5.21. Babes keepe your selues from Idols. The wordes are: mea­ning from euery forme and fashion of thing, which is fet vp for any deuotion to worship God: And a great aduersary of the Papists saith.Dillingham against the Pa [...]. pa. 37. To serue God as we list, and not as he will, is Idolatry. So that any formes or fashions of Deuotion in Gods worship, that is not Gods, or besides Gods, are Idols; and Christs Babes must keepe themselues from them, else they will bring them to destructiō, as before is proued: there­fore not onely they that worship stockes and stones as God, or as similitudes of God, are I­dolaters, & subiect to the Curses pronounced; but also all such, as in Deuotion to God set vp formes or fashions to worship God by, that God hath not commanded; and this is plainly proued, by those fearefull Iudgements pro­nounced against all such as worship those my­sticall Idols, The Beast, or his Image, spoken of Reuel. 14.9. &c. Which generally all acknow­ledge that these worshippers doe in wordes worship the true God: For these Scriptures are applyed to those people that in words doe [Page 25]acknowledge both God and Christ; yet saith the Holy Ghost, These worshippers, shall drinke of the wine of Gods wrath, and bee tormented in Fire and Brimstone for euermore. Which estate of confusion all must comeout of that will be saued; For as it is a habitation of Deuils, Reuel. 18.2 so the worshippers therein, are worshippers of Deuils, Reuel. 9.20 though it be in a great mystery, and so percei­ued of few.

Next it remaineth to proue, that saluation is promised as to Faith in Christ, as before is proued, vpon Repentance of Idolatry; as of all other sinne, so also to obedience of Faith: not to obedience of the Law; but to obedience of the Gospell, for that Faith that is not accom­panied with Obedience,Iam. 2.19. is not onely a dead Faith, but it is the Deuils Faith, & that which shall neuer profit any man to Iustification. O­bedience to the Law had iustice in it felfe, if a­ny could haue kept it: but obedience to the Gospell hath iustice in Christ; to all that be­leeue & obey him, who hath fulfilled the Law for them: and by the workes of the Gospell wee are saued. For this is the worke of God (which shall inherite eternall life) that wee be­leeue in Iesus Christ. Ioh. 6.29. Which Faith is accompa­nied with Obedience of * faith.Rom. 1.5. & 16.26. It is written, Not euery one that saith vnto mee, Lord, Lord, shall enter into the Kingdome of Heauen but hee which doth my Fathers will which is in Heauen. Math. 7.21.

And let it be well obserued, that obedience to the Sonne, is not properly the obseruing of those morall precepts contained in the second Commandement, Thou shalt loue thy neighbour as thy selfe, for that God hath from the begin­ning written not onely in the Tables of stone, but in the tables of mans heart; That as a man would another should doe to him, Math. 7.12 so he should doe to him againe: and not that onely is written in euery mans heart, but euen this also, that man should loue his Creator aboue all: but the manner of this loue consisting in obedience to his Commandements for his worship and ser­uice, that was directed in the Law by Moses and the Fathers, If the Gentiles would haue it, they must come vnto the Iewes, Rom. 3.2. For to them were of credit committed the Oracles of God. But now in these last dayes God hath spoken (or declared what worship he will haue) by his Sonne, Heb. 1.2. whome he hath made heyre of all thinges. Cōmanding all to heare him; who hath shew­ed what manner of persons, he accepteth wor­ship of: what his worship is: what Ministery he hath appointed: and what a Church Gouern­ment hee hath constituted; and all other thinges for the well being of his Church; Which is his Body, Ephes. 5.23 of which hee is the Sauiour, who ought to bee obedient to him in euery thing. And as the seruant Moses, and the Commandements gi­uen by him, was worthy of Honor in that time, [Page 27]and euery transgression receiued a iust recompence of reward, Heb. 2.2. of which we read of diuers dreadfull examples: Leuit. 10.1. 1. Sam. 6.19. 1. Chron. 13.7.10. 2. Chron. 26.16. &c. Num. 16. cap. 1. Sā. 13.13. &c. & cap. 15. read Deut. 27.36.

So is the Sonne worthy of more honour in his Commandements in these last dayes,Heb. 3.3. and soter punishment are they worthy of that doe transgresse them: This is the Kingdome,Heb. 10.29. and power in Heauen and Earth that is giuen to this Sonne of God, to wit;Mat. 28.18. to rule ouer the bodyes and soules of men (whom he hath redeemed) by the scepter of his word. This is the gouern­ment on his shoulder, Esa. 9.6. Heb. 12.28. Act. 2.30. 1. Cor. 15.24. &c. and the Kingdome that can not bee shaken; On which hee sits for euer to order it, euen till hee haue subdued all thinges; and deliuer it vp to his Father, and they that will not that he shall raigne ouer them, by his owne Lawes, shall be brought and slaine before him. Luk. 19.27.

Now if such be the estate of all those that o­bey not the Sonne in his Lawes, as if the Scrip­tures be true it is: then what is the estate and condition of such, as in stead of obedience to him, contemne his Commandements, and sub­mit to mens inuentions for matter of worship to God? where now is place for that hypocri­ticall pretence of walking vprightly as farre as they see? when indeed their walking is so farre from vprightnes, that when God calls and cryes vnto them, and stretches out his hand vnto [Page 28]them all the day long; by that measure of means which he affoordeth them,Rom. 10.21 they still gaine-say him, and are rebellious against him.

But their obiection is: That all they that are ignorant, and either by wordes, or workes deny Christ, and worship Idols, and see no fur­ther, but thinke they doe well, they shall be excused: to which ignorant conceit wee must say something.

Ignorance shall not excuse any that liue in Idola­try, and doe not obey the Sonne of God.

THough it be sufficient that the Lord hath pronounced these Iudgements against such as beleeue not in, and obey not his Sonne, but are Idolaters, without exception of igno­rant, or not ignorant; yet that the truth of the Lord may shine herein as the light at noone day, wee haue endeauored to take away this their obiection also, & that in particular words.

That ignorance is sinne it appeareth by those ceremoniall sacrifices of attonement which were offered for it,Leuit. 4.13 &c. 22.27. & 5.2.5.15.17. Heb. 9.7 and the wages of all sinne is Death. Also the Lord saith: Harden not your hearts as in Meribah, and Massah, where your Fathers tempted me, &c. though they had seene my worke, forty yeares haue I contended with this generation, and said they are a people that erre in their heart, for they haue not (knowne) my wayes: [Page 29]therefore I sware in my wrath, Psal. 95.8. &c. Hosea. 4.6. surely they shall not enter into my rest. And my people are destroy­ed for lacke of (knowledge.) And our Sauiour teacheth, That if the (ignorant) lead the igno­rant, Mar. 15.14 both shall fall into the ditch. And hee that (knew) not his masters will, Luk. 12.48. and yet did thinges worthy of stripes, hee shall be beaten. And they that kill Christs Disciples, Ioh. 16.1. shall thinke they doe God seruice, because they neither (knew) God nor Christ, which to know is Eternall life. Ioh. 17.3. Peter through his ignorance aduised Christ not to suffer, for which he had a most sharp reproofe. Get thee behind me Sathan, Mat. 16.23. thou (vnderstandest) not the thinges of God. Againe, I know Brethren yee did it through (ignorance:) Repent, Act. 3.17. that your sinnes may bee put away. The Gentiles that re­garded not to (know) God by his wonderfull workes, the Heauens and Earth, Psal. 19. which preach and teach day and night to euery speach and lan­guage, and giueth euery reasonable soule vnder Heauen a measure of knowledge, because they re­garded not to know God, Rom. 1.28. God deliuered them vp to a reprobate mind. And the Iewes had the zeale of God, yet not according to knowledge, for they being ignorant of the righteousnes of God, Rom. 10.2. they found it not. And Christ Iesus shall render venge­ance in flaming fire vnto them that doe not know God, and obey not the Gospell. 2. Thes. 1.8.9. And those that through the signes and lying wonders of the man of Sinne are deceiued, 2. Thes. 2.10. &c. they shall perish and bee [Page 30]damned, because they receiued not the loue of the Truth, but had pleasure in vnrighteousnes. What store of testimonies are in this thing. If men doe euill though of ignorance, & for the same shall not enter into Gods rest: but be destroy­ed: fall into the pit: be beaten: be deliuered vp to a reprobate minde: haue flaming Fire rendred vpon them: and be damned; all which the mouth of the Lord hath spoken. If any notwithstanding all this, will yet say Ignorance shall excuse any;1. Cor. 14.38. wee will answer with th'A­postle, If any bee ignorant, let them be ignorant, and taste the reward thereof.

The cause of Ignorance is hardnes of hart, and vnbeliefe, and not y^e want of means as is plaine. If our Gospell be hid (that is, if any be ignorant of it) it is hid to them that perish, 2. Cor. 4.3. &c. in whome the God of this world hath blinded their mindes, that is, of the vnbeleeuers, &c. And they being stran­gers from the life of God, Ephes. 4.18. through the Ignorance that is in them, because of the hardnes of their hearts; So that vnbeliefe and hardnes of heart is the cause of Ignorance, and ignorance ma­keth men strangers from the life of God. Paul did it ignorantly through vnbeliefe. 1. Tim. 1 13 All haue, or might haue meanes enough, had they vsed that well which they had.

And whereas they affirme it to be iniustice in God to condemne all the Nations of the earth, that haue beene or are ignorant of Christ. Wee [Page 31]answer, though it be plaine that Christ is ma­nifest by a measure of meanes to euery reasonable Creature vnder Heauen: Col. 1.6.23 For haue they not heard? Rom. 10.18. yet in this (th'Apostle af­firmeth) Gods iustice appeareth, that such as had but the inuisiblenes of God declared in the Creation of the Heauens and the Earth, Rom. 1.19. &c. which teach knowledge Day and Night, whose voyce is heard in euery Language vnder Heauen, & they regarded not to know God by the same, Psal. 1.1. &c God de­liuered vp to a reprobate minde. If any yet de­maund why the Cannibals know no more; the Apostle answeres, Because they regarded not to know God by that they had. Hath not God pro­mised that if any seeke they shall finde? Math. 7.7. What made the Wise men of the East, to finde the Babe Christ, but their diligent seeking?Math. 2.1. Men finde not because they seeke not; Iam. 4.2. wee need not goe amongst the greatest Pagans, we shall find too many, who know not God nor Christ, in our owne Nation; now the same cause they haue no knowledge, that is the cause why the Cānibals haue no knowledge; namely, because they seeke not. The Iewes had meanes enough, yet were they ignorant of the way of God, and God was found of those that (in comparison) sought not after him. Rō. 10.20. That none need be igno­rant, read these Scriptures. Deut. 30.11. Rom. 10.6. &c. 18.20. Math. 7.7. Iam. 4.2.3.

Some also obiect: Act. 17.30. In the time [Page 32]of that ignorance God regarded not, &c. From hence they conceiue that God regarded not to punish Ignorance: but let the place be consi­dered, and it doth effectually conuince that conceit. Th'Apostle Paul cōming to Athens, and beholding the blinde Deuotion of the A­thenians, and reprouing them for the same, en­formeth them of the true God, whome (saith he) you ignorantly worship, him shew I vnto you, and hauing shewed them what that God was, and what he was not: how he would be worshipped, and how he would not: conclu­deth with these words, In the time of that Igno­rance God regarded not, but now he admonisheth all men euery where to repent, &c. In the time of Ignorance God had no regard of your blinde Deuotion; but now in mercy, the knowledge of the Gospell being reuealed to the world by his Son, hee admonisheth all men euery where to repent, euen you Athenians of your igno­rant worship, else as he had no regard in the time of your ignorance; you continuing the same, he will yet haue no regard of your igno­rant Deuotion: the like is said of Caines wor­ship, that God regarded it not. Gen. 4.5. God hath so lit­tle regard of Ignorance, that if his owne Com­mandements should be performed without knowledge,Heb. 11.6. it were sinne; For without Faith, it is impossible to please God: and whatsoeuer is not of Faith is sinne, Rom. 14.23 & the wages of sinne is Death. [Page 33]This place therefore may be for confirmation of what is said, to proue, that God hath no re­gard of any ignorant worship whatsoeuer.

But their mayne obiection is from Corneli­us, in that he is called a Deuout man, Act. 10. cap and one that feared God, with all his Houshold, which gaue much Almes to the people, and prayed God continually: a iust man, of good report, among all the Nation of the Iewes; The holy Ghost saith of this man: That his Prayers and his Almes were come vp in remembrance before God; Therefore (saith the Lord) now send men to Iop­pa, and call for Symon whose surname is Peter, hee shall speake wordes vnto thee, whereby both thou and all thy House shall be saued, This man (say they) was in the estate of saluation before euer Peters Doctrine came vnto him, which if it were so, it must bee by Faith in the promi­sed seed Iesus Christ, and then will make no­thing for them: where we can see a man or men, in whom wee can behold asmuch good, as in Cornelius, wee will willingly say asmuch of him as of Cornelius: But wil it therefore follow, that such as liue in Idolatry, and wil­fully (though ignorantly) goe on in the same, that such must be declared to bee in the estate of saluation? Seeing the Lord hath so plenti­fully declared the contrary: Can any such thing be said of Cornelius? wee neither reade that he was an Idolater, nor refused to receiue [Page 34]Christ Iesus when hee was offered.

Thus much Cornelius estate proueth, That men that walke in no euill way, but on the contrary, haue many goodnesses in them, God so remembreth and respecteth them, that hee will not leaue them, till he haue sent Peters Doctrine vnto them, whereby they may be sa­ued; yea God respecteth any good in any, as in Ahab: 1. King. 21.29. 1. King. 14.13. Ionah. 3.10 Rom. 1.12. &c. Ieroboams Sonne: Niniuie, yea in those that haue no more but the workes of God to teach them, as euery reasonable Crea­ture vnder Heauen hath; that if they vse that well; and glorifie God by that they haue, he will not leaue them till he haue brought thē to Peters Doctrine, whereby they may be faued.

Now that Cornelius, although a iust man, fearing God, and his prayers had in remem­brance with God, was therefore in the estate of Saluation before Peters Doctrine came vn­to him, it may be questioned, if not absolutely denyed, for these reasons. 1. Because, the Lord saith,Act. 11.14. Peter shall speake wordes vnto thee, where­by both thou and thy House shall be saued. If they were in the estate of saluation before, to what end are these wordes spoken? 2. It is said when Gods worke concerning Cornelius was declared vnto the Apostles, and the rest of the Circumcision, Vers. 18 they glorified God saying, Then hath God also to the Gentiles graunted repen­tance vnto life. If they had life before, what [Page 35]cause had they to glorifie God for granting it now by Peters Doctrine? 3. Peter relating that God chose him that by his mouth the Gen­tiles (Cornelius and the rest) should heare the word of the Gospell and beleeue, Act. 15.7.8.9. For (saith hee) God which knoweth the hearts bare them witnesse, in giuing vnto them the Holy Ghost euen as vnto vs; And hee put no difference betweene vs and them, after that by Faith hee had purified their hearts. Now this being so, that by Peters Doctrine the ioyfull tidings was brought and they beleeued, by which Faith their hearts were purified, and then they were in the same estate with the faithfull; who dare be so bolde notwithstanding all these manifest testimonies, as to say: Cornelius was in the estate of Salua­tion before any part of these came vnto him? Those Iewes are said to feare God, when as yet they had not repented of killing the Lord of Life; The humiliation of Ahab and Neniuie, Act. 2.5. came vp in remembrance with God, as before is proued.Act. 17.23. and 3.1. The blinde Athenians are said to bee Deuout, and the vnbeleeuing Iewes kept a constant course in Prayer.

These be the best proofes they haue, for a thing of so great consequence, the iustifying of those whom God condemneth: Saying, vnto the wicked thou art righteous, Ezek. 13.22 thereby strengthe­ning their handes that they cannot returne from their wicked way by promising them life. But [Page 36]wee hope the Godly wise will reject the euill, and cleaue fast vnto what God hath so plentifully and plainely taught, that Ignorance shall not excuse any that continue in wicked­nes; For if ignorance would excuse men, how happy were the Ignorant? Or if one ignorant person, that iustifieth himselfe in his wickedne? might be saued, why not two, and so twenty. and then where were the period to stay vs heere? Where were our rule, which Ignorant should bee saued, and which not? Or how could it be auoyded, but all Ignorant persons must be saued how wicked soeuer, if of igno­rance? The reasons for one (if there were any) would bee reasons for all ignorant persons whatsoeuer.

And for Conclusion of this thing, they ob­iect: That generall repentance will serue from Psal. 19.12. Who can vnderstand his faults? cleanse mee from secret faults. To which wee answer, If there be any Repentance generall or particuler, we will not gaine-say it, for we acknowledge the righteous. doe offend oft in words and actions,Mat. 18.22. which they know to be e­uill, the particulers whereof are so many, that they are not able to vnderstand them, and therefore ought they to pray, Cleanse me from secret faults, that are hid from me, for want of remembrance, the particulers of which, if they were of could be related, they would particu­lerly [Page 37]repent of them. But Idolaters that liue in Idolatry and take pleasure therein, though of ignorance, cannot bee brought within this compasse. For let an Idolater who performeth any generall Repentance, let him be asked whether hee intend to include in his Repen­tance, his Idolatry which others know he liues in, his answer will be, no, in no wise. It is his Idoll which is his God, or God-seruice, which he accounteth one of the best actions that he doth; For example: Let one of the Family of Loue be asked (one that is not yet deified; for one that is deified cannot sinne, and so needes no repentance) let a youngling in the Family be asked, whether in his generall Repentance, he doe include his bodily worshipping, accor­ding to the custome of Mahomet, the Church of Rome, or wheresoeuer he liueth, the Magi­strate commaunding it, he will answer you no, he doth not repent of that, For hee ought to sub­iect his Body at any worship which the Magi­strates commaunds, keeping his heart to God. For Gods worship is not at all outward, and therfore that his practise is good and approue­able. Doth he now repent of this in any gene­rality? which he accounteth one of his good actions? Repentance is an acknowledgement of sinne, &c. but an Idolater and Familist, ac­knowledge their action herein to be good, therefore cannot repent of them at that time. [Page 38]If any say they haue not sinned, Ie [...]e. 2.35. 1. Ioh. 1.10. God will enter into Iudgement with them, and their sinne remaineth.

Oh, but this is a dangerous censure (they obiect) not onely of those that are liuing, but of many that are Dead. To which we answer, we censure none, onely relate Gods censure in his Word that cannot lye, Which word shall iudge all men at the last Day: Ioh. 12.48. wee say of none, whether dead or yet liuing, that they are dam­ned (except such as sinne against the Holy Ghost, as many of the Familists haue) because wee know not in what moment of time they may repent: But this we say; whosoeuer they be that sinne and neuer repent thereof, they shall perish; Luk. 13.3. not we, but the Lord saith this. There­fore so long as we know men line impenitently in Idolatry, through what delusion soeuer, ha­ting to be reformed, and casting Gods word behinde their backes, we can truely say they are in the estate of condemnation, and shall pe­rish if they repent not of that their Idolatry, and come into the Arke that saueth, 1. Pet. 3.21. which is the Baptisme of Christ; the request of a good Conscience, by Christs resurrection. For the pro­fession that must be had and kept, is to draw neare to God, Heb. 10.22.23. with a true heart in assurance of Faith, sprinckled in our hearts from an euill Conscience, and washed in our Bodyes with pure water.

Hauing thus discouered the false Christ of H.N. and his learners & false way of Religion, [Page 39]of those that are running fast after him (though yet it may bee not of that louely Family) who affirme that by keeping the Law any may be saued, though they be neuer so great Idola­ters, (as Idolatry is taken of all but Familists) which wide & brod way, of affirming that any may haue saluation, though they beleeue not in the man Christ, but be Idolaters, ouerthrow­eth the vertue of Christs precious Death and bloodshed; and all Religion and Godlinesse. Wee say, hauing discouered the falshood of these, wee now come to cleare our selues of their imputations, which followeth thus vnder their hand.

Twelue transgressions that yee (commonly called Anabaptists) doe commit euen with a high hand, and therefore yee for the very greatest part are vn-Christians.

FIrst, your greatest Zeale is concerning Cere­monies, and your least is concerning Godli­nes euerlasting: and further yee contend against Godly ceremonies.

Answ. In this vniust accusation are con­tained three thinges. 1. Wherein our greatest zeale consisteth, namely in Cermonies. 2. Wherein it doth not consist, in Godlines e­uerlasting. 3. That we contend against Godly ceremonies. First, what mystery they may [Page 40]conceiue in this word Ceremony (for they vse it much) wee doe not well know, but if they had no other meaning, than as it is, Heb. 9.1. [...] translated, Religious Ordinances: or Diuine seruice, or worship: or Ceremonies: then we say, our zeale ought to be great con­cerning the Ordinances of true Religion, or worship to God; for it is the first and great Commaundement.Mat. 22.37 Religion or religious ser­uice, or worship towards God, consisteth in the vpright, hearty and vnfained submitting vnto, with our Spirits, and performing with our Bodies such Ordinances and Commande­ments, as Iesus Christ the great Prophet hath commanded; For he that obeyeth not the Sonne shall not see Life, Ioh. 3.36. but the wrath of God abideth on him, and wee must obserue all that hee com­maundeth, which if wee will not, wee shall be de­stroyed from among his people, Act. 3.23. for wee must stand fast and keepe euery instruction which hee or his Apostles haue taught vs, 1. Cor. 11.2 for in these last dayes the Father hath spoken vnto vs by his Sonne, and if the word spoken by Angels was stedfast, Heb. 1.2. and euery transgression, Cap. 2.2.3. and disobedence, receiue a iust recompence of reward, how shall wee escape if we neglect so great a saluation? Cap. 3.3. For the Sonne is worthy of more honour then the Seruant: wee are Christs friends if wee doe whatsoeuer he com­mandeth, but hee that saith, Ioh. 15.14. 1. Ioh. 2.4. hee knoweth God and keepeth not his Commandements, is a lyer.

So that if the Ordinances of Religion, or Diuine worship, be the Lords, if wee should not be zealous therein, and earnestly contend for the maintainance of that Faith, Iude. 3. which was once giuen to the Saintes, we should be iustly reproued of the Lord, as the Church of Lao­docea, and that iudgement pronounced, Reuel. 3.16 I will spewe thee out of my mouth. But they will an­swer; the Scripture learned men haue no vn­derstanding, as in any other thing so in this; For the worship of God is altogether to be performed within, in the Spirit, and not in any outward Ceremony whatsoeuer. With this they flatter themselues in their owne eyes, whilest their iniquity is found worthy to bee hated, the wordes of their mouthes are iniquity and deceipt, Psal. 36.2. &c. they haue left off to vnderstand and to doe good; they imagine mischiefe vpon their beds, and set themselues vpon a way that is not good, as shall manifestly appeare, to all that haue eyes of any indifferency, when we shew what the worship of God is, as afterward we shall haue a good occasion to speake of; onely this may suffice to cleare vs from any vniust accusation, if we be zealous for the Lords Ordinances concer­ning his worship.

To the second part of the accusation, that our least zeale is for Godlines euerlasting. What doe they meane by this Godlines euer­lasting? whether that of their oldest Elder [Page 42] H. N. the perfection of liuing in the holy vnder­standing and vpright righteousnes in the louely being, which in these last dayes is reueyled by H. N. in the house of Loue?

Or doe they meane that to bee euerlasting Godlines, which some of his young Disciples affirme to be in those Gentiles, Rom. 2. A iu­stice in themselues through keeping the Law, which they call the Christ; neither of these (we freely confesse) we seeke after; For the first we doe asmuch detest as we doe the Deuill himselfe, who is the Father of all lying allego­ries and reuelations, that are not contained in the sacred Scriptures: And for the second we doe no lesse abhorre to seeke Iustice in our selues by keeping the Law, for then Christ dyed for nothing, and all that are bewitched with that cursed conceit, are abolished from Christ are fallen from Grace.

But if they meant no more, but that euer­lasting Godlines were to doe Iustice, loue, mer­cy, and humble our selues to walke with God, Micah. 6.8. Mat. 22.37. &c. the somme of all which is, to loue God aboue all, by beleeuing to haue Iustice by the Death and bloodshed of his Sonne, and obaying his Com­mandements for his worship; and louing our neighbour as our selues, wee vnfainedly desire to striue after these, and doe, according to our vttermost ability. And the Consciences of diuers of these men, if they were not past fee­ling, [Page 43]will not deny this, hauing formerly ac­knowledged the same by words and writings, not onely that our profession leadeth to a holy life in our entrance, in our not admitting any but such as manifest themselues to vs to be new Creatures; but also in our progresse, wherein if any sinne appeare in any, we haue power from the Lord Iesus, and doe execute the same power, either to cast the sinne out of the party by Repentance, or to cast the party out of our spirituall fellowship by Excommunication, as we are cōmanded. Math. 18.17. &c. 1. Cor. 5.13.. And for our dealings and carriages among men, we leaue that to the te­stimony of them among whom we liue: wee had rather our actions should speake then our mouthes: Men full of weaknesses we are, we freely confesse with vnfained humility, desi­ring to striue towards perfection, wherein when we haue done what we can, wee seeke our perfection in and through the perfection of CHRIST, who is vnto vs all in all thinges, without whom wee can doe nothing. Ioh. 15.5. And this e­uerlasting righteousnes both towards God and man, the Ordinances of Gods worship leadeth vs vnto, though contemned of all Familists, in which the more zealous we are, the more doe we attaine to euerlasting righteousnes.

To the last that we contend against Godly ceremonies. Their meaning is, (as afterwards they haue explained it) in that wee contend [Page 44]against and submit not with our bodies vnto such obseruations for such Spirituall worship, as the Turke, the Pope, or any other Superi­or power, where we liue commaundeth. That we should contend against all vaine inuentions (for Gods worship) and loue Gods Law. Psal. 119.113. The Holy Ghost teacheth vs: For if wee should worship God by mens precepts, God would account vs hipocrites, Math. 15.9. and our worship vaine, but of this at large in his due place, in answer to their third taxation of vs, for not submitting with our bodies to any outward seruice, keeping our hearts to God. This may suffice to cleare vs of the first.

Secondly, you are without the Charity described. 1. Cor. 13. Chap.

FOr answer to which, we say: The particu­lers of Loue are many in that place, and therefore till we are accused particularly wee can giue no answer: We trust if they come to particulers, we should rather proue them to bee lyers and false accusers, then that they should proue such things against vs; we know nothing herein by our selues, that men can iustly taxe vs, but we are not hereby iustified with God. But thus much we may truely say, that when our walking was no better then now it is; some of these younglings in, or to­wards [Page 45]the Family, haue solemnly protested, they neuer found the like loue as among vs, with any people that euer they knew.

Thirdly, you submit not to euery Ordinance of the Magistrate. 1, Pet. 2.13.

TO which we answer, they are false accu­sers: wee giue vnto Caesar thinges which are Caesars: Mat. 22.21. but Christ commaundeth vs also to giue vnto God thinges which are Gods. Now if we take away from Caesar either by words or practice any thing that is his, we may iustly be accounted Rebels against Caesar. And so all they that take away from the most high God, the thinges which are his, shall be accounted Rebels against the King of Kings, who al­though hee be patient and long suffering, and deferreth his wrath, yet if once it burne, Psal. 2.12. Oh blessed are they that trust in him.

The right knowledge of what is Caesars, what is Gods, will be the best way of clearing our selues of this imputation, for concerning this, we not onely suffer the reproches of this wicked Family, and all their wel-willers; but also all our persecutions are inflicted vpon vs for this cause. And without the distinct know­ing of what is Gods: what is Caesars: men shall greatly doe amisse. It is written here in Peter: Submit your selues to all Ordinances of [Page 46]Man, for the Lord: So also in 1. Cor. 7.23. it is written: Yee are bought with a price, be not the seruants of men. In some thinges, we must submit vnto them; and in other thinges wee must not submit vnto them, for the Lord hath commaunded both; therefore it is meete we should know the difference.

If there were no more but these places of Scripture, they would sufficiently decide the controuersie. Peter saith, Submit your selues to all humane Ordinances, or to euery ordi­nance of Man; a humane, or worldly Ordi­nance it must be, that wee must submit vnto. Paul saith: yee are bought with a price, be not the seruants of men: Christ hath bought vs and therefore wee must be his seruants. This is confirmed in diuers Scriptures,Rom. 7.4. That we should be vnto him that dyed for vs and rose againe: Mat. 10.37. For if we loue Father, mother, wife, ma­gistrate, or life, more then he, wee are not wor­thy of him. And therefore did his seruants in the commaunds of God, when they were con­tradicted by the Magistrates say:Dan. 3.16.18. We are not carefull to answer thee O King in this mat­ter. Be it knowne vnto thee, we will not fall downe nor worship, Act. 4.19.20. &c. And we cannot but speake the thinges we haue heard and seene. Whether is it better to obey God or men, iudge yee.

In matters of God wee must submit vnto Christ alone,I am. 4.12. hee is the one Law-giuer, able to [Page 47]saue and to destroy. The Father hath spoken by him in the last dayes, giuing him all power in Heauen and in Earth; Confirming it by voyce from Heauen, This is my beloued Sonne, heare him, and he that will not that he shall raigne ouer him, let him be brought and slaine before him. The truth of this most euident, not onely by the Scriptures but also acknowledged by ma­ny Superiours: the chiefest ouer vs on Earth acknowledgeth the same. The Kings most ex­cellent Ma^tie saith:Apol. for the Oath of Al­legiance. pag. I vtterly deny that there is any earthly Monarch ouer the Church whose word must be a Law, and who cannot erre by an infallibility of Spirit, because earthly Kingdomes must haue earthly Monarchs, it doth not follow the Church must haue a visible Monarch too: Christ is the Churches Monarch, and the Holy Ghost his Deputy: The Kinges of the Nations Raigne ouer them, but you shall not bee so, &c. Lu [...]. 22. Christ when he ascended left not Peter with them to direct them into all Truth, but pro­mised to send the Holy Ghost vnto them for that end. These are his Highnes wordes.

But the Familists answer vs; That Gods wor­ship consisteth not at all in any outward obser­uation: the which saying of theirs, if we ouer­throw, a great part of their tottering professi­on will fall, for they cannot deny, but we must worship the Lord our God, and him (onely) must wee serue.

[...], adoro, is not onely taken for to Pray vnto, or to beseech, but also to Honour, with bowing of the Body; and the Scripture expresseth the same. First Math. 14.10. saith; If thou wilt fall downe and worship me. Luke saith of the same:Luk. 4.10. If thou wilt fall downe before me. Math. 8.2. And loe there came a Leper and wor­shipped. Marke saith of the same:Mark. 1.40. And there came a Leper beseeching him, and kneeling down vnto him. Luk. 5.12. Luke of the same: And hee fell on his face and besought. Math. 9.18. It is onely said: There came a certaine Ruler and worshipped him. Marke explaines it saying:Mark. 5.22 Hee fell downe at his feete and besought him instantly. The same saith Luke, Luk. 8.41. not speaking of any other worship. Againe it is said, Math. 15.25. of the Cannanite, shee came and worshipped him, saying Lord helpe me. Mark. 7.25. Marke calles this worship, And she fell at his feete. Further Marke saith, The man posses­sed, when he saw Iesus ranne and worshipped him. Mark. 5.6. Luke calleth this worship onely this:Luk. 8.28. And hee cryed out and fell downe before him. Also those wicked Soldiers are said to worship our Sauiour, when bowing their knees before him, Mar. 15.19. they mocked him. By all which and much more that might be alledged, it may most euidently appeare that the wisedome of God that knoweth best how to speake, and to teach vs, accounteth bowing of the Body, kneeling, or falling downe, to be worship.

Further it is said, And there were certaine Greekes that came to Ierusalem to worship, Ioh. 12.20. at the Feast; Act. 8.27. And the Euunuch is said to come out of Ethiopia to worship. And Paul doth say, he came to Ierusalem to worship. All which teacheth,Act. 2 [...].11. that the performance of those serulces and Sa­crifices, that with their Bodies were to be per­formed, are counted Gods worship, and not only a Spirituall reuerence or adoration, which they might haue performed & not haue come to Ierusalem. This may suffice to proue, that any bodily reuerence in matters of God, and bodily seruices or Sacrifices are called Gods worship; and therefore vtterly forbidden in any Spirituall seruice, but onely in the true seruice of the true God. Thou shalt worship the Lord thy God, and him onely shalt thou serue.

This therefore is to giue vnto God, thinges which are Gods, euen subjection with our soules and with our bodies, to those parts of his Spirituall worship which he hath commanded in these last dayes by his Sonne,Esa. 2 8. This is his Ho­nour, which he will not giue to another.

This the seruants of God knew so well, that they would not giue it to others, to the greatest Potentates of the Earth, notwithstanding all their commands and threats, And this through the power of God, wee will maintaine vnto the Death, and approue our selues to God and all good men, to bee neither Rebels to Caesar, [Page 50]nor deserue iust taxation but commendation herein of all, but hypocriticall and Atheisticall Familists.

And for what is Caesars, wee vprightly ac­knowledge that all ciuill authority of Magi­stracy is the blessed Ordinance of God, That all ciuill reuerence & Honor ought to be giuen to it: That Tribute and all other duties are to be payed vnto it: Rom. 13. c. That all ciuill commands of it, ought to be obeyed, And that of Conscience to God, whose ministers they are, euen from the King, to the most meanest Constable. And that they may so execute their iust offices, that they may not­withstanding, walke with Iesus Christ, be members of his Church; and be faued. That they haue a Sword giuen them of God to take vengeance on them that doe euill; and are ordai­ned of God, for the wealth of all wel-doers. And this is all that can be Caesars, or that wee dare giue vnto any mortall man whatsoeuer. So that hauing now shewed what is Gods; what is Caesars, we confidently affirme, that the bo­dy may not be seuered from the foule or heart in our obedience to both, as these hypocrits the Familists doe suggest.

In our obedience to man in all Ciuill things, that which we doe we must doe of Conscience and not for wrath onely. Rom. 13.5. And Seruants (and so Subiects) be obedient to your Masters according to the Flesh; in all thinges, not with eye seruice [Page 51]us men pleasers, but in singlenes of heart, fearing God; and whatsoeuer yee doe, Col. 3.22.23. Ephe. 6.5.6 doe it heartily as to the Lord and not to men. Also with singlenes of your hearts as vnto Christ. All which tea­cheth, That all our seruice to euery Superiour must be with the heart, and of Conscience, and not with our Bodies onely: and for our obedi­ence to God with our Bodies, aswell as our Spirits in all Spirituall or Diuine seruice, and that they may not be seuered therein, is pro­ued: We are bought both soule and Body with a deare price, 1. Cor. 6.20 and therefore are commanded to glo­rifie God with both. For our bodyes are the Tem­ples of the Holy Ghost, and they are not our owne. Vers. 19 And the bodyes of Christians are the members of Christ, Vers. 15 and these members of Christ (our bodies) must not be coupled to any Harlot. whether ma­teriall or Spirituall; And wee are commaunded to giue vp our Bodyes a liuing sacrifice, Rom. 12.1. wholy and acceptable, which is our reasonable seruice of God. This is plaine to him that will vnderstand. And the Familists teaching the contrary, it shall plainely appeare, they are not onely most no­table hypocrites, but also Rebellious against the power of Magistracy.

Magistrates that take vpon them to Com­maund in matters of Gods worship, they doe not onely require bodily falling downe, but also Reuerence with the soule of heart.Dan 3.

Did not Nabuchadnezzar require falling [Page 52]downe and worshipping? And doe not the Magi­strates in Popery and elsewhere, where con­straint to worship is, doe they not require Di­uine adoration to their diuine Seruice as they call it? let all their Orders for their constrained and stinted seruice be looked into, and this cannot be denyed.

And this being the Ordinance of the Magi­strate; if it be rebellion not to submit with the body in such diuine worship as they require, because they commaund it, as the Familists affirme; then they are rebellious, because they submit not with their soules, seeing the Magi­strate requireth aswell the one as the other. And hypocrites they are most notably; for they not onely practice this, but teach it to o­thers; they teach and practice, that in all out­ward shew and appearance, men should doe that which in deed and in truth, they abhorre.

And if this opinion be true; That we ought to be subiect in all matters of Religion with our Bodies, at the commaund of the higher powers, frō 1. Pet. 2.13. &c. or any other Scrip­ture; then all perfecution for Religion is esta­blished, yea it is iust & lawfull; For it is plaine, these higher powers are ordained of God to commaund that which the Saints are required to submit vnto; and whosoeuer resisteth them there, resisteth the Ordinance of God, and shall receiue iudgement; for they are the Mini­sters [Page 53]of God therein, for the Saints wealth; and haue a Sword giuen them of God to take ven­geance of them that resist them: therefore we must be subiect for Conscience sake; say wee, all these are inhumane Ordinances, as th' Apo­stle saith in this place; say the Familists, in Re­ligious ordinances outwardly & bodily, which being so, then are they Gods Ministers, The Turke, the Popish Magistrates, and all others, to command all outward seruice and worship, euen what they thinke good, and haue Gods Sword to take vengeance on all them that o­bey them not: and it is for the Saints wealth, that they thus doe, and who resisteth them, shall receiue iudgement, and are not persecu­ted but iustly punished. If this detestable dreame were true, then are condemned all the seruants of God in diuers Ages, that rather then they would either with body or soule submit herein, at the Magistrates command, suffered many great afflictions.1. King. 19.18. The seauen Thousand are condemned for not bowing the knee to Baal, and in not kissing him with their mouth. The three Children in not falling downe and bow­ing to the Image. Dan. 3. The Martyrs of Iesus that suffered beheading, because they would not Wor­ship the Beast: Reuel. 20.4 And all that suffered those cru­ell torments for not submitting outwardly to that execrable Idol, the Sacrament of the Al­tar, in times & places of Popery. If they might [Page 54]haue bowed, or otherwise outwardly with their bodies haue testified subjection, keeping their hearts to God, then did they all most wickedly and were the onely causes of their owne afflictions, which to thinke, much more to say were most accursed.

Againe, If it bee lawfull to bow downe (which is to worship as before is proued) with our bodies to an Idoll, who is a Spirituall har­lot, and yet that we may keepe our hearts to God, why is it not also lawfull to bow downe or couple our selues to a bodily harlot, and keepe our hearts to God, seeing Idolaters shall no more enter into the Kingdome of God, 1. Cor. 6.9.10. then A­dulterers; And seeing the holy Ghost saith; He that coupleth himselfe in his body with an harlot is one body with her, why is not hee that coupleth himselfe in his body by bowing downe, or otherwise reuerencing an Idoll, one body with it? It cannot be denyed, but one is as lawfull as the other. And H. Ns. Doctrine will not contradict this, if it be considered. In his Booke called Documentall sentences, Cap. 13. sect. 8. spea­king of temptations to sinne, thus he writeth. If they take and lay holde on vs with force and violence, and that then although wee cry there commeth not any power or helpe vnto vs, for to withstand them in their force and violence, and that they euen so rauish vs against our will, so are we guiltlesse of the transgressing, for we cryed [Page 55]to be released of the tyranny of the euill, and there is no helpe come vnto vs; of which guiltles trans­gressing, the Law likewise witnesseth, where it saith; A woman which is violently taken in the Field, whereas there is not any helpe, and so raui­shed, and although shee haue cryed aloude, yet got no helpe, shee shall be guil: lesse of the transgres­sing, &c. So that the rule of these hypocriticall Libertines is come to a good passe with them, it is not sinne to couple themselues to Idols, which are Spirituall harlots, by performing all bodily seruice to them; also it is no sinne to them to couple themselues with a materiall harlot, if they finde no strength (by praying) to withstand the temptation; An acceptable Doctrine to all Libertines: who would not be of this Religion?

But what truth was euer yet so apparant, but the enemy of all truth, the Deuill, would haue some objection against it? and therefore in this, his prompt Disciples obiect; 1. Cor. 9. From whence they collect this argument. If Paul became the all thinges, to the all men, that he might by all meanes saue some, to wit; in practicing with his body as the Iewes, or as them without the Law the Gentiles, in their Ceremo­niall worship did, at that time worshipping God in his Spirit: then ought we to submit to all Cere­moniall worship wheresoeuer wee liue, in Turkie, Rome, &c. a part of the all thinges; But the [Page 56]former is true; Therefore, &c.

That this place they wickedly peruert, is most apparant, for there is no such thing, as that the holy Apostle should practice as the vnbeleeuing Gentiles did in their Sacrifices, or seruices, seeing himselfe taught so earnestly against it; Wherfore my dearely beloued flye from Idolatry. 1. Cor. 10.14. The thinges that the Gentiles sacrifice they Offer to Deuils and not to God, and I would not haue you haue fellowship with the Deuils, Vers. 20. yee cannot drinke the cup of the Lord and the cup of Deuils, yee cannot be partakers of the Lords ta­ble and the table of Deuils, Vers. 21.22. Doe wee prouoke the Lord to anger, &c. Who can deny this Cup, and this Table, and these thinges Sacrificed, to be bodily practices?

But th' Apostle in this place, hauing proued his power frō Iesus Christ, to preach the Gos­pell, he shewes what a feruent desire he had for the promotion thereof; for which labour he proueth by many reasons he deserued wa­ges at the hands of the Corinths, and that hee had power to require the same, but he had not vsed it, but Preached the Gospell of God free­ly therein making himselfe a Seruant not one­ly vnto them, but vnto all men, preaching the Gospell vnto all men as they were able to beare it. To the Iewes who were vnder the Law, becomming a Iew by teaching them the Gospell by the Law and Prophets which was [Page 57]their owne Element, that hee might winne them. The Gentiles who had not the Law, Rō. 2.14. As though he were without the Law, tea­ching them God, and so the Gospell not by the Law but by the Creation of the world, which they were acquainted with, as at Athens. Act. 17.22. &c. That he might winne them that were without the Law. To the weake he became weake not giuing strong meat to babes, teaching them as they were able to beare it, That hee might winne the weake. Thus as a skilfull workman, he became all things to all men, that by all meanes he might saue some, teaching all men the Gospell, by those means which themselues acknowled­ged, w^t he knew was y^e fittest way to conuince them & conuert them. And not to make them beleeue that he worshipped their dumb Idols, by performing all outward reuerence to them, as these Children of the Deuill, and enemies of all righteousnes, y^t seeke to peruert the straight wayes of the Lord, would perswade; for that had beene to haue strengthened them in their wicked Idolatry, that they could not haue re­turned from it.

But first they bring for proofe of the Iewes, Paul Circumcising of Timothy:Act. 16.3. & 21.26. and purifying of himselfe and others with him, to please the Iewes, Therefore (say they) may we doe so to all; to which we answer. God who had giuen to his owne people his own Ordinances, which [Page 58]were to bring them to Christ, and when Christ was come, & many beleeued on him, yet were zealous of the Law, in that it was of Gods owne appointment, the Almighty Law-giuer in mercy respecting the weaknes of the belee­uing Iewes, directed his seruant the Apostle to obserue some of those Lawes, Circumcision and purifying for the present, till they could be brought to see the end of them; yet taught the beleeuing Gentiles,Act. 21.25. that they should obserue no such thing; For if they should be Circumcised, they were abolished from Christ and fallen from Grace: Gal. 5.3. &c and wished that all those deceiuers, that would perswade the beleeuing Gentiles, to any such course, should be cut off, and beare their condemnation: yea when Peter and Bar­nabas by their example prouoked the Gentiles to doe like the Iewes,Gal. 2.11. &c. Paul sharpely reproued them to their face for their dissimulation, affir­ming it was not the right way to the Gospell. All which being confidered, what doth this make for the Familisticall Gentiles, to performe all outward obseruations in the worship of the Gentiles, Turkes, &c. whose sacrifice is the wor­ship of Deuils? and is forbidden of God as before.

Secondly, They bring Naamans bowing in the house of Rimmō, 1. Kin. 5. And the Prophet bid­ding him goe in peace, and therefore may they bow before any Idoll. Let the place be well cōsidered. [Page 59]It is a generall Maxime, That no exposition of any one doubtfull Scripture, or collection from it, may be taken, which ouerthroweth many Commandements and examples that are out of doubt, which being granted of this hatefull Family, this their conceit will vanish. That this their collection is against expresse Command­ments & examples, is proued: First Exo. 20.5. Thou shalt not bow downe, &c. It was not lawfull to bow downe to Baall; and the Lord reserued those 7. thousand to himselfe because they had not done it. The 3. Children would not bow downe, and were of God commended, & bles­sed for the same; And in this of Naaman it could not be lawfull in him, in that hee asked mercy at Gods hands twice for it, which if it had beene good, he needed not haue done. So that it is most plaine, it was vnlawfull to bow downe, before the Idoll Rimmon, and therefore will not warrant these hypocrites in their cour­ses; but it being shewed that this is not the meaning of the place, that the man of God pronounced Peace vnto him, in falling downe in the house of Rimmon, for that they had beene both against command, example, & Naamans repentance: we say it being proued, that this is not the meaning, let vs now find out what it is.

Two thinges may be obserued, that Naa­man required; one was: That 2. Mules loade of Israels earth might bee giuen him to Sacrifice [Page 60]vpon to the God of Israell; The other that God would be mercifull to him in bowing downe, in the house of Rimmon, for his King to leane vpon and worship. The first of these was ignorant Idola­try, for the Tabernacle or Temple, was the place of Sacrificing to the God of Israell, and not elsewhereLeuit. 17. c. Deut. 12.5. &c.. The second was no lesse, if he meant to go on, in bowing in the house of Rim­mon, and prayed God to be mercifull to him herein. And farre be it from the man of God to blesse him with salutation of Peace in either of these, which he knew to be expresly against the Commandement of God; but goe in peace, trouble not thy selfe with these thinges, which will hinder thy peace, but being now cleansed of thy leprosie, sinne not against the Lord, which healeth thine infirmity, and his peace be with thee.

Or it may be Naaman meant to testifie a­gainst that Idoll when hee came vnto it, and prayed the Lord to be mercifull to him and strengthen him in that point; for he professeth, he will henceforth offer neither burnt offering, nor doe sacrifice vnto any other God, but to the Lord, In which case, the Prophet might iustly bid, the peace of God be with him. These are not contrary to the Scriptures but agreeable, and therefore may be accepted; But the other is most contrary, as before hath beene shewed, and therefore to be abhorred.

Thirdly, they say; To seperate from any that sinne not against the Holy Ghost, is against Cha­rity. 1. Cor. 13. Loue suffereth long. In answer to which, the Lord saith; It is not loue;Leuit. 19.17. to suf­fer any sinne to rest vpon men, but expresse ha­tred; and therefore Gods people are comman­ded to rebuke men for their sinne; Mat. 18.15. &c. & if they will not repent, if they be of the Church, to auoyde them; if they be not of the Church of Christ, but vnbeleeuers,2. Cor. 6.14 &c. to seperate from them & touch none of their vncleannes, as before is proued; and shal hereafter when this point is more par­ticulerly handled. And this is loue, to make thē ashamed, that they may come to repentance.

Fourthly, They say Christ commands his Dis­ciples to heare the Scribes & Pharises, Math. 23. and performe ceremoniall worship with them, Goe shew thy selfe to the Priest. Math. 8.

Answ. What then? because Christ Com­mands the Leper to goe shew himselfe to the Priest and offer the Offering appointed by Moses for his cleansing, which was Gods own appointmēt; therfore hence doth it follow, that we may outwardly obserue such parts of wor­ship as the Gentiles who sacrifice to Deuils appoint? Christ commandeth th' one; but ex­presly forbiddeth th' other, as before hath been largely proued.

As for hearing the Scribes & Pharises, &c. All may see that these Familists rather then they [Page 62]will want matter, they will say that which ma­keth against themselues. Christ teacheth that after their workes doe not; but these Iannes and Iambres, bring this Scripture to proue, that they may doe outwardly according to the wicked workes of the Gentiles, which is their offering to Deuils; Though our Sauiour heere expresly bid his people, not doe according to the workes of the Iewes his owne people, if when he came they had not cast him off. The most that this place proueth, is: that if Gods people teach truthes, but practice it not, the truth they teach must be followed, & not their practices; but if they will not repent of their euill practices, they must be cast out for being Gods peopleMath. 18.15. &c. 1. Cor. 5. c. 2. I hes. 3.14., and serueth nothing to proue, that Gods people may practice according to the wicked workes of y^e Idolaters, but the con­trary; but of this exposition more hereafter.

But feeing this Scripture is alledged heere by the Familists, for proofe of that which ma­ny (that are not so farre gone as they) will ab­horre; yet thus farre take it vp, as that they may heare Idolaters, in their Religious exerci­ses, which is a dependancy of the former; we thinke it very necessary to speake something of that, forasmuch as many haue beene ouer­throwne by that, vpon these rockes of Fami­lisme; for indeed in part it is the former. For it is this: a hearing of Idolaters to receiue some [Page 63]Spirituall benefit by them, else why doe they heare, and yet in their hearts doe not joyne in any Spirituall fellowship with them, but iudge them to be Idolaters, & their estate with God, to be most fearefull: In a measure it is hypo­crisie as the former, and vtterly vnlawfull by the Scriptures.

That it is not lawfull to heare lying Idolatrous Prophets, except to reproue them, and con­tend against them, is thus proued.

1. THe Lord expresly forbiddeth it.Deut. 13.3. Thou shalt not hearken vnto the wordes of that Prophet, &c. Thus saith the Lord of Hoasts, Iere. 23.16. heare not the words of the Prophets that prophe­sie vnto you and teach you vnity, they speake the vision of their owne heart, and not out of the mouth of the Lord. For if any goe to such Pro­phets to aske for God,Ezek. 14.10. the Lord will punish them with the Prophets punishment, Which is; to bee cut off from Gods people; Cap. 13.9. not to be written a­mong the righteous; and not to enter into the Land of Israell for euer. Ioh. 10.5. Christs sheepe will flye from a stranger, for they know not his voyce; and they are often commaunded to beware of false Prophets which come in Sheepes cloathing; Math. 7.15. 1. Ioh. 4.5.6. the world heareth them, but they that are of God heareth vs, saith the Apostle: Lying Prophets are for the wicked; Micah. 2.11 Gods people must not re­ceine [Page 64]them if they come vnto them to teach them, 2. Ioh. 20.11. much lesse may they goe seeke to be taught of them, Let them returne to thee, returne nel thou to them. Iere. 15.19.

2. As Preaching or teaching the word of God, and hearing of the same among the Saints is a part of true worship, 1. Cor. 11.5. Math. 15.9. so is preaching and hearing among the wicked a part of false wor­ship, and so their Communion. From which the Saintes are to seperate, and haue no fellowship with their vnfruitfull workes of darkenes, Ephes. 5.11 but re­proue them; And so the wicked themselues account Preaching and hearing a part of their worship;Psal. 16.4. and 15.4. & 26.4.5. which the Saints may not offer, but e­uen contemne such vile persons and actions; and hate their assemblies, and not company with them.

3. As God commaunded that the Prophet that should presume to speake a word in his name, Deu. 18.20. that he commanded him not to speake, was to dye; That is; the Israelites the people of God, were to slay his Body,Deut. 13.5. and so to take euill away forth of the midst of them; So are Gods people now cōmaunded, that euen among themselues, they must marke diligentlys them that teach contrary Doctrine and auoyde them: Rō. 16.17. and from such to se­perate themselues; 1. Tim. 6.5. yea if they were Angels from Heauen, teaching falshood to let them be ac­cursed, Gal. 1.8.9. Gal. 5.10. and beare their condemnation whosoeuer they bee, which being practised towards false Prophets, within the Church, or without, the [Page 65]Saints are no more to heare them; but to de­clare their estate of Death; as vnder Moses bo­dily; so vnder Christ spiritually.

4. The Saints are to declare vnto the wic­ked, That God saith, what hast thou to doe to de­clare mine Ordinances that thou shouldest take my Couenant in thy mouth, Psal. 50.16. &c. seeing thou hatest to be reformed, and hast cast my wordes behind thee, and because I held my tongue, therefore thou thoughtest I was like thee, but I will reproue thee &c. This is written for the Saints instruction, Rom. 15.4. that herein they may imitate their heauenly Fa­ther: Math. 5.48 For whosoeuer heareth in Gods matters and is silent, he doth establish that which is done, Num. 30.14.15. And hee that wincketh at iniquity when he seeith it, Leuit. 20.4.5. the Lord will set his face against that man.

5. Our Lord Christ, Ioh. 8.44. would not suffer the De­uill (the Father of all lying Prophets) to confesse him: Mark. 1.25. yea by his power he made the euill Spi­rit in the man,Act. 19.15. reproue those wicked men for med­ling with the name of Iesus, 1 Ioh. 2.6. And we must walke as hee hath walked; that when we heare the Deuill in the wicked false Prophets, meddle with the name of Christ, or his holy word or Ordinances, we must sharpely rebuke them, and asmuch as in vs is, not suffer them.

6. The end of the Saints hearing any false Prophet meddle with the word of God, must either be for edification or else to rebuke them as before, else what doe they there? If to rebuke [Page 66]them, it is lawfull, as before is proued. If to re­ceiue Spirituall food from them, they may not, for there is food sufficient in Gods house, & the Saints may not goe to Aegipt to seeke food of any Aegiptian. Esa. 30.1. Woe vnto the rebellious Children saith the Lord, that take counsell but not of mee, they walk forth to goe down into Aegipt. Esa. 31.1. And woe vnto them that goe downe to Aegipt for helpe: For the Lord will say to his people, Iere. 5.7. how shall I spare thee for this, though I fed thee to the full, yet they cōmitted Adultery, and assembled them­selues in Harlots houses: yea he doth further say, What hast thou to doe in the way of Aegipt, to drinke the water of Nilus?Iere 2.18. or what makest thou in the way of Ashur, to drinke the water of the Riuer? And therefore this Prophet of the Lord, when he had none to company with in Gods matters,Iere. 15.17. he would not sit in the assembly of mockers, but sate alone.

7. Christ hauing giuen sufficient meanes in his Church, for the edificatiō of euery member Ephe. 4.16 Col. 2.9. 1. Cor. 1.7. & 1. Cor. 3.21. 2. Chro. 11.15. therin, it is high impiety for any of y^t said members, to seek edificatiō of false Prophets, in that it giueth that Honor and Ma^tie. that belongeth to Christ in his Church, to the Deuill* by whose power that false Prophet teacheth; and the Lord com­manded his people of olde, that they being se­perated from other people to be the Lords, should beware least they be taken in a snare after them, Deu. 12.30. &c. and least thou aske after their Gods, [Page 67]saying, how did these nations serue their Gods &c. So that Gods people may not go heare (which is to enquire) of any false Prophet, least they be taken in a snare, by submitting to that God, or that manner which that false Prophet teacheth.

8. As the word of God is holy, as other Ordinances among the Saints, for it sanctifieth Church and allIoh. 17.17 Ephe. 5.26. 1. Tim. 4.5.: so the word of God is more prophaned among, and by the wicked, then o­ther Ordinances, because they take it to war­rant their prophane practices; and if the Saints of God may not joyne with them in soule, or body, in any of their prophane courses, as be­fore hath bene proued; much lesse in soules or bodies, may they joyne with them in vsing the word, which is most of all prophaned by them.Luk. 10.16. Ioh. 13.20. Ioh. 8.44. Rom. 6.16.

9. As they that heare Christs Prophets heare Christ, and they that dispise them, dispiseth him; euen so they that heare false Prophets which are the Deuils, heare the Deuill, and they that dispise them, dispise the Deuill. Therefore let all that hate the Deuill, and would flye from him, so doe vnto his Ministers.

10. It is the grieuous sinne of any false Pro­phet, to meddle with the word of God, and his punishment is fearefull, & it is no lesse sinne,Ezek. 13.9. and 14.10. and shall haue no lesse punishment, in any that shal goe to aske or enquire of him for God;Vers. 7.10. the pu­nishment shall be both alike, For it is apparant, Gods people may not goe to aske or enquire [Page 68]for God of any false Prophet, which they doe that goe to heare with silence, else (hypocrites that they are) what doe they there?

11. False Prophets are strangers from God, and we are commanded not to heare strangers, but to flye from them: and it is the commenda­tions of the Saints,Reuel. 2.2. to examine false Apostles, and to finde them lyars, & the Lords anger is against his people,Ezek. 44.8. when they suffer Strangers to take the charge of his Holy things, especially of hand­ling the Word, which halloweth all the rest: and God demaundeth of his Sonnes,Pro. 5.20. why they should embrace the bosome of a stranger? And what doest thou in the way of Aegipt? or what makest thou in the way of Ashur? as before.

12. Gods people must not goe to the dead to enquireDeu. 18.11. 1. Sam. 28.7. &c. Esa. 8.19. which false Prophets are: Ephes. 1.2 Esa. 29.9. &c. yea God hath couered them with the Spirit of slumber, they are blinde & make such blind as heare them, and their vision is as the wordes of a Booke sealed vp, &c. And shall any seruant of God, goe to them to aske of God? seeing their estates is such, and that such thinges are an abhomination to the Lord, Deu. 18.12 which will cause him, to cast vs out of his sight.

13. A false Prophet medling with the Holy word of God poluteth it, Hag. 2.13.14. and the Lord will stretch out his hand to cut them off, euen all false Priests and Prophets that worship & sweare by the Lord, Zeph. 1.4.5 and that sweare by Malcham; and cōmaundeth [Page 69]his people to cast away all pollutions, Esa. 30.22. as a filthy cloath, and to say, get thee hence; which doing, this controuersie will be ended.

14. It is as high iniquity, for a false Prophet to meddle with the holy things of God, which appertaineth not to him, but only to the Saints, as it was for Corah, and his wicked Company,Num. 16. c. to meddle with those thinges of God which appertained not to them, but to Aron and his Sonnes; and the Lord will no lesse punish false Prophets for their iniquity therein, then he did Corah and his Company: and as he cōmanded all to depart from the Tents of those wicked men, and to touch nothing of theirs, least they perish in all their sinnes, euen so hath he commanded all to flye from Strangers, and false Prophets, and not to heare them, as at large before hath bene proued, least partaking in their sinnes, Reuel. 18.4. they par­take in their plagues.

And whereas vsually hearing the Scribes and Pharises, is alledged for justifying of hearing false Prophets; which is formerly taken away, yet thus much we heere adde. Moses seat was the Chayre of Iudgement: Moses was Iudge, not Priest; and the Pharises were some of them of such Tribes as might not be Priests, (al­though some Scribes were Priests sometimes. Nehemia, 8. And some Priests now are Magi­strates) which shewes, that although Magi­strates who of God haue the Chayre of iudge­ment, [Page 70]be corrupt, and walke not as they teach, yet the people of God must hearken vnto the Law deliuered by them, and doe as they say, but not as they doe; and serueth nothing to proue the hearing of false Prophets.

For these Scribes & Pharises are said to teach truth, but not to doe accordingly, but false Prophets teach falshood, & therefore are called false Prophets, w^t plainely sheweth, these were no false Prophets, Math. 23. for false Prophets may not be heard as is before largely proued. And for Phil. 1.15. Some preach Christ through enuy, supposing to adde affliction to Pauls bands, which was the Apostles ioy, that he was coun­ted worthy to suffer for Christ, as Mat. 5.12. Act. 5.41. not that he ioyed in the enuious preaching of Christ, that was miquity which hee ioyed not in. 1. Cor. 13.6

If any obiect that false Prophets preach ma­ny excellent truthes, therefore may be heard, we answer. If they were Prophets of Israell, speaking sweet words in the name of the Lord, and teaching also in some thinges the vision of their owne hearts, and not out of the Lords mouth, the Lord affirmeth, they bring no pro­fit to his people, and therfore cōmandeth them not to heare them. Nay they bring hurt, for they bring themselues and all that aske of them for the Lord to confusion, as before is proued.

Further we say: and it is found most true, [Page 71]that the more truthes they bring, they deceiue the more, and inthrall their hearers vnder their bondage: For the lesse truthes that false Pro­phets haue, the lesse they deceiue, as all may see, & are most rejected of those that haue any Religion, euen so should the cunningest false Prophet be, if they should teach falshood only. These are their stollen waters, Pro. 9.17. & 7.21. &c. and hid bread that allureth the passers by, to runne after them: and herein is the mysterie so cloaked, that few per­ceiue it. Why should it be strange to any God­ly man,2. Cor. 11.14. that seeing the Deuill transformeth him­selfe into an Angell of Light, and that so doe his ministers, and perceiuing that by falshood onely, he cannot continue his hellish courses of decei­uings; that he should suffer many, or diuers truthes to passe, that vnder them, he might co­lour all his falshood? neuer false Prophet of whom we read of in the Scriptures, but they had some truths mixed with their falshoods, to make them more passable; but let Gods peo­ple be wise, to try them that say, & make such great shew that they are Prophets, and are not, but doe lye, and let them declare vnto them, that their end shall be according to their worke. Vers. 15.

And whosoeuer will not receiue the loue of the truth, by those meanes that God hath ap­pointed, but will goe to enquire for God, and his Truth, at the mouth of false Prophets, be­cause of some truth they teach; It is iust with [Page 72]the Lord,2. Thes. 2.51.12. to giue such vp to strong delusions, that they may beleeue their lyes and be damned. And again, none can heare or receiue any truth from them, but therein they heare, and receiue the Deuill, by whose power they teach, as be­fore is proued. Besides they must also swal­low vp all their falshood and be silent, when they heare the Lord Iesus in his holy Truthes blasphemed.

Thus it is apparant, neither hearing nor any other Spirituall action, may be performed with the Body, in which the heart and affecti­ons is not present, contrary to this execrable and hypocriticall Doctrine of the Familists.

Hauing now clearely refelled all the obie­ctions of the hatefull courses of these Baala­mites, and Nicholaitans, of prostrating the bo­dy at any Worship, although it be the Gen­tiles, that sacrifice to Deuils, & not to God; or any other that although in words they professe God, yet in workes they deny him. We may now proceed to other of their taxations of vs.

Fourthly, yee submit not to Christs ministery, namely, those which liue, and teach according to Gods word, and the Booke of Cōmon prayer.

IN answering of which: First let it be obser­ued, who they account Christs Ministers, concerning which; thus they speake. To bee [Page 73]called of God, is; to be raised vp to the worke of the Ministery; replenished with guifts necessary thereunto; and to goe out vnder that outward forme, which God in that age wherein hee liueth, hath ordamed, viz. That outward forme which the Magistrate appointeth in Turkie, Rome, or elsewhere. So that with these Elimasses, they are called of God to the worke of the Ministe­ry, that haue ability to Preach, and goe out vn­der the outward forme of Turkie, Rome, &c. Which to submit vnto, or haue fellowship with in any of their Spirituall seruices, so much as in hearing them, to receiue any Spirituall good from them; or any other lying Prophets, that runne, and God sends them not; is vtterly forbidden, as plentifully hath beene proued.

But the Ministery of Christ which is appoin­ted in his perfect Testament, to wit, the Mini­stery of Pastors and Deacons, Phil. 1.1. 1. Tim. 3. c. we doe submit vnto with all reuerence, in all things, according to the word of God.

And for their mentioning the Booke of Com­mon Prayer, this is but to colour their hypocri­sre, that they might haue respect with authori­ty, for they might aswell haue mentioned the Romish Masse-booke, or the Turkish Alcho­ran, as it; For they affirme that all Religions are lawfull, if Authority commaund them.Seruant of M.P. in his natural wise man. 2. Booke sect. 14. In these wordes; Euen so because of Gods peace, yee shall submit your selues vnto all manner of [Page 74]Religion, set vp by Lawes, wherein there is a pre­tence of Godlinesse; for all sortes of people cannot attaine vnto the true God seruice, at the first; Therefore yee shall not onely obey all Religions, not dispising the Turkes, because of their vnbeliefe; but also yee shall submit your selues, vnto all Lawes and Authority of the Prince, from time to time, like obedient peaceable people. Conside­ring we are not appointed of God as Law-makers, and wee must be no Law-breakers, but Lawkee­pers; for if we breake the Law, and dye therefore, are we not guilty of our owne Blood? yes verily.

Againe thus; There are many vanityes vsed in the world, The same in 2. Reformati­on, sect. 10. and it is both needfull and necessary, for vs sometimes, to vse our selues after their manner to liue in peace with them, &c.

Fiftly, yee deny the Distinct degrees of Christs Ministery.

Answ. YEe lyers are of your Father the Deuill: wee acknowledge the di­stinct degrees of Christs Ministery, as before; but we deny the degrees of the Ministery of Mahomet, and the Anti-christ Rome-and all o­ther, that are not heard of in Christs Testament.

Sixtly, some of you take in hand Ministeriall workes, whereas not any one of you is called of God thereunto.

Answ. VVHat it is to be called of God; with these Familists, we haue [Page 75]formerly shewed, to wit; to be raised vp; to be guifted; and to haue that outward forme of calling which the Magistrates in Turkie, or else where ordaineth. Wee acknowledge that whosoeuer doth take in hand, any Ministeriall worke, and is not raised vp of God thereunto, and replenished with necessary guiftes to the same, they doe most fearefully transgresse. Our Consciences are cleare herein, that none can iustly taxe vs; but for going out vnder that outward forme the Familists speake of, we doe detest it, as the Deuill, whose reuela­tion it is vnto H. N. and his cursed followers. The true Ministers of the Gospell, are not Mi­nisters of men, nor by men, but by Iesus Christ; Gal. 1.1. neither by his immediate voyce from Heauen; or by that way which he hath ordained in his Testament1. Tim. 3. Tit. 1.: and other outward formes for any Minister of Christ, know we none.

Seauenthly, some of you take in hand to Prophe­sie, whereas yee are all without the testimony of Iesus.

Answ. THat wee are all without the testi­mony of H.Ns. Iesus or Sauiour, which is, the estate of perfection in the louely be­ing, or vpright righteousnes as he calleth his Do­ctrine, vnto which onely his illuminate Elders doe attaine, which he calleth Iesus Christ, as [Page 76]before is proued, we freely acknowledge, and doe much loath and detest that deuillish ficti­on; but the testimony of the true Iesus Christ, God ouer all, and true man, like vs in all thinges excepting sinne, we blesse his Name, we haue, and purpose to holde fast vnto the Death, of which, besides what heere we haue said; we are ready to render a reason, to any that shall require it.

Eightly, yee are totally ignorant of the 6. Princi­ples. Heb. 6.

Answ. VVEE freely confesse if H. Ns. knowledge of the 6. Princi­ples, Heb. 6. be true; we are totally ignorant of them. Therefore we will in short set downe, from their owne mouthes and Pens what they vnderstand of diuers of these Principles, and shew wherein we differ, and leaue them to the iudgement of the Godly wise.

First, concerning repentance from dead workes, they teach: that none need repent of performing any bodily seruice to any Idoll, as before, but that they ought to continue there­in; making all the beholders conceiue, they doe as they, inwardly, and outwardly; when as they in their hearts, loath & detest that seruice. And when they are come to the Family; they teach, they sinne no more: For they write, That [Page 77]in this Citty of Communalty, there is no more e­uill, Spirit. land. Cap. 33. sect. 9. nor euill suspition, nor yet sight of euill in them; for within the same, one doth neither see, nor thinke any thing, but all good, &c.

2. Concerning their beliefe of God, thus they write; See and marke yee beloued, H.Ns. mans falling away &c. sect. 1. in the be­ginning when God made all things well; then was the Lord one Lord of his Kingdome, and one God of his workes; there was also no more but one God, and one Man, and they were one, and had in all one order, being, and nature; For God was all that the Man was, and Man was all that God was. And elsewhere, thus he writeth;H.Ns. Epist. to 2. Daugh­ters of War­wick. sect. 22 God had Created the Man, that he should bee of one life, one being, one Spirit, and of one Nature with God, &c. If this be the true Eternall, euerlasting, vnchangeable, and incomprehensible God, that had no other Order, being, and Nature, then Man, let all that know the true God iudge.

And concerning their beliefe of Christ, we haue formerly related, that they hold not the Man Christ, that was conceiued & borne of that Naturall woman the Virgin Mary, for that is a thing ought not to be striuen about, but the Perfection of H. N. and his fellow Elders of that louely Family: or a Power in man, whereby they can keepe the Law, without Faith in the Blood of the man Christ. This is H. N. and his follow­ers Christ.

3. Concerning Baptisine, This he writeth: [Page 78] Let your selues in all your being, nature, minde, and disposition, Crying voyce Cap. vlt. sect. 11. become renewed through the loue in her Seruice, and giue all your vnderstanding captiue vnder the obedience of the Loue; and humble your selues so vnder her seruice, to the end that yee all may become washed in the Loue, with the pure water of the Loue, for to become washed with her pure water, is the vpright wash­ing, and the true Font of the Regeneration, or new hirth. So that to be captiuated in H. Ns. loue and her Seruice, is the vpright Baptisme. And where that commeth not to passe vnto them, Epist. to the 2 Daugh. sect. 20. there is not the Christian seruice ministred, let them make themselues so like fashioned to the Scrip­tures as they will. And for the Ordinance of wa­ter: he calleth that,Epist. sect. 11.17. Ceremoniall, Elementish, and mens owne Baptisme. And M. P. that mighty Prince of the Hebrewes as he calleth himselfe, saith; Iohns Baptisme is full of many great holy graue shewes, M. P. bur­ning light. Cap. 13. sect. 10. but in power weake as Water, he can eate no mans meat, drinke no Wine; ne strong Drinke, therefore must his Head be ta­ken off, for he shall not gouerne Disciples still; we were glad therefore to depart from him, for his going out, was the comming in of Iesus.

4. Touching their opinion of laying on of handes we are ignorant.

5.Euang. Reg. Cap. 35. sect. 8.9. Of the Resurrection of the Dead: Thus they write; Behold in this present Day is the Scripture fulfilled; and according to the testimony [Page 79]of the Scripture, the raising vp, and the resurre­ction of the Lords Dead, commeth also to passe presently in this same day, through the appearing of the comming of Christ in his Maiesty; which resurrection of the Dead, seeing that the same is come vnto vs from Gods Grace, wee doe likewise in this present day to an Euangelie, or ioyfull mes­sage of the Kingdome of God and Christ, publish in all the world, vnder the Obedience of the loue; in which resurrection of the Dead, God sheweth vnto vs, that the time is now fulfilled, that his dead, or the Dead which are fallen asleepe in the Lord, rise vp in this day of his Iudgement, and appeare vnto vs in Godly glory, which shall also from henceforth liue in vs euerlastingly with Christ, and Raigne vpon the Earth: So that all may plainely see, the resurrection from the Dead, is with these men, or rather Deuils, to get into H. Ns. Doctrine of the Loue. And because these Godded men that are Godded with H.N. their God, doe dye aswell as others, and being demaunded what becomes of their Bodies after their death? some of their young­lings haue answered vs, they conceiue, their iudgement is, that the soule goes into God a­gaine, and so becōmeth God; and their bodies lye and become as when they were not, which opinion may well stand with all their other ex­ecrations; For if the bodies rise not againe, thē no question they may aswell worship an Idol, [Page 80]as the true God, and commit all their abhomi­nations, for after this life, there is neither reward nor punishment for the bodies; Oh fearefull wickednes!

Lastly,Euang. Reg. Cap. 3. sect. 2 3.4. concerning the Eternall Iudgement thus they say: When as now in this same day the wicked world becommeth Iudged with the Lords mighty hand, which wicked world is reserued or kept in store vntill this same day of the loue to the fire of Hell, for to be condemned in the selfe same day of the Loue, for euermore, to her eternall cur­sing, and iudgement of the fires cruell vehemency: And againe,Sect. 4. verily now in this same day when as now all vngodly and selfe-wise, with all vnrepen­tant persons, and false hearts of the Scripture­learned, &c. inherite with much smart and griefe in the vehement cruelty of the fire of Hell, the terrible condemnation, then shall the people of God, Spirit. land. Cap. 27. sect. 11.12. namely the whole cōmunialty of the loue, &c. reioyce them in all loue, &c. And further thus: After this time no time more; After the which there is no life more to be wayted for, for the same life continueth for euermore. This estate of H. Ns. loue and her Seruice, it is with the Fa­milists the Christ; It is the Holy Ghost; the Baptisme; the Resurrection; the euerlasting Life; the eternall Iudgement; and all in all: Of all which, wee are destitute, yet herein we haue knowledge, that they are abhominations fetcht out of the deepest pit of Hell, & such as [Page 81]we are perswaded, were heuer before vttered by the mouth of any mortall man.

No maruaile now that H. Ns. Schollers say, we vnderstand not one word in all the vniuer­sall Bible, and that we are totally ignorant of the principles of the Family, who to set a gloze vpon their wicked forgeries, abuse and per­uert, Heb. 6. and other holy Scriptures, to their owne destruction.

Hauing now discouered some of H. Ns. principles,The summe of the true Faith. wee will in short set downe our Faith, concerning these 6. Principles, Heb. 6.

First of Repentance from dead workes, we doe beleeue, that euery transgression of any Law of God is sinne; 1. Ioh. 3.4. Rom. 6.23. and the wages of euery sinne is Death; and so a dead worke: That no man by reason of weake Flesh, can keepe the Law, Rom. 8.3. and therefore by transgression becommeth dead in Sinne, Ephe. 2.1.3 and so by weake Nature the Childe of wrath: For the Law causeth wrath, Rom. 4.15. for where no Law is, there is no transgression: but the power of Gods word, contained in the holy Scrip­tures,1. Cor. 15.34. Ephes. 5.14 (and not the Reuelations or Dreames of H.N. nor any others) awaking man, and setting his sinnes in order before him, and the fearefull terror of Gods wrath against him,Act. 2.37. & 16.30. Act. 2.38. & 3.19. causeth man to be pricked in his heart, and to cry out, what shall wee doe to be saued? To which God an­swereth; Repent of thy sinnes; confesse them; sorrow for them; and reforme them. But man [Page 82]seeing by the same holy Scripture, that this his repentance, or any other thing that he can doe, cannot appease Gods wrath, nor satisfie his Iustice for his sinne; he is inuited hereupon to flye vnto Gods Grace, by the Redemptiō pur­chased through the blood of his Sonne, who is God ouer all, and tooke our Nature vpon him; and became Man: Dyed for vs: and is risen a­gaine in his Body, ascended into Heauen sitting at the right hand of his Father, making inter­cession for his seruants, euen for all that obey him, Heb. 5.9. through whom alone wee haue Redemption euen the forgiuenes of our sinnes.

2. Thus by Faith in the Blood of Christ, is this Sinner sprinckled in his heart from an euill Conscience, Heb. 10.22. and must also be washed in his Body with pure water.

3. This is the Baptisme that saueth, not onely the washing away the filth of the Flesh, but in that a good Conscience maketh request vnto God, 1. Pet. 3.21. by the Resurrection of Iesus Christ: Yet not onely the good Conscience is Baptisme, but also wa­shing with materiall water, into the Name of the Father, &c. For to enter into the Kingdome of Heauen, which is the estate of Grace, or true Christianity in this life, called the Kingdome of Heauen;Ioh. 3.5. Ephes. 4.5. Wee must haue Water and Spirit, Christ hath coupled them together, as his one Baptisme, and let no man seperate them.

4. By laying on of handes, wee conceiue is [Page 83]meant the whole ministery of the Church, which consisteth of those Offices mentioned in Christs Testament. All which, are to be entred into, by laying on of hands as these Scriptures teachAct. 6.6. & 13.3.: For other laying on of hands, by which extraordinary guiftes were communicated vn­to men; wee vnderstand they were myracles giuen of God in the primitiue Church, for the confirmation of the Apostles authority, who taught thinges that neuer before were taught,Heb. 2.5. which that they might be credited, they did such thinges as neuer men did; And if any Fa­milist can doe Myracles as did th Apostles, thē might they haue had some colour to write, and bring into the world new Gospels, as they are not ashamed to doe.

5. Concerning the Resurrection from the Dead; We beleeue that our soules shall be se­perated from our bodies by naturall Death; That the Body returnes to earth whence it came, and the Spirit to God that gaue it, Eccles. 12.7 1. Cor. 15. vntill the day that Iesus Christ shall come againe to Iudge quicke and dead; Then shall our Bodies rise againe, euen these bodies, Ioh. 19.25. &c. and with these eyes shall wee see our Redeemer.

Lastly, we doe beleeue, and looke for to our great reioycing, the blessed appearing of our Lord Iesus Christ, to that Eternall iudgement, wherein hee shall Iudge both quicke and dead ac­cording to their works done in this Flesh, 2 Cor. 5.10 whether [Page 84]they be good or euill, Reuel. 20.12. to an Eternall being, to wit; Them that by continuance in wel-doing seeke glo­ry and Immortality, Rō. 2.7. &c. 1. Thes. 4.17. Rom. 2.8. they shall come to Eternall Life; where they shall bee euer with the Lord. But those that are contentious and disobey the Truth, and obeyes vnrighteousnes, & haue done euill, and haue not repented thereof, They shall come forth to the resurrection of condemnation; Ioh. 5.29. indignation and wrath shall bee vpon them, bur­ning in the Lake for euermore with the Deuill and his Angels. Mat. 25.41.

Now let all Iudge whether wee be totally ignorant of the 6. Principles, Heb. 6. as these accusers doe suggest; or rather that themselues are not only ignorant of them; for if they were, their sinne were the lesse, but they deny them, and that after their enlightning.

The 9. transgression they accuse vs of, is; Ninthly, you will not bee reformed by the Light which God hath manifested in these latter times, and whereof much is in the Booke of Common Prayer, and in the Homilies, and in the Booke of Ordering of Bishops, Priests, and Deacons.

Answ. VVEE hauing asked some of them, what Light this is, that in these latter times God hath manifested, for we conceiue God neuer spake, nor euer will, after his speaking by his Sonne, in these last [Page 85]dayes; who by himselfe and his Apostles, hath deliuered all the Counsell of God, sealing it vp with these sentences. If wee or an Angell from Heauen teach any otherwise, then we haue Prea­ched, Gal. 1.8, 9. let him bee accursed. And if any adde to what they haue done, Reuel. 22.18.19. God will adde the plagues written by them; or if any take away any of those their wordes, God will take away their names out of the Booke of Life, (we say) we hauing asked them, concerning these thinges, they haue an­swered vs; God hath spoken to the world at three seuerall times; First by Moses and the Fathers. 2. By Christ and the Apostles. And thirdly, by an euerlasting Gospell in these last dayes, alledging Reuel. 14.

Which what Gospell should it bee but the Gospell of the Kingdome which H. N. hath published to the world; in which many of his poysoned Doctrines is broached, concer­ning which hee hath giuen himselfe a stately stile, farre exceeding the Apostles in all their writings, full of blasphemies, which is this: H. N. through the Grace and mercy of God, Euang. Peg. Cap. 1. and through the holy Spirit of the loue of Iesu Christ, raised vp by the highest God from the Death, ac­cording to the prouidence of God and his Promi­ses: annoynted with the Holy Ghost, in the olde age of the holy vnderstanding of Iesu Christ: Godded with God in the Spirit of his loue: made heyre with Christ in the heauenly goods of the [Page 86]riches of God: Illuminated in the Spirit with the heauenly truth, the true light of the perfect being: elected to a Minister of the gracious word (which is now in the last time raised vp by God, according to his promises) in the most holy Seruice of God; vnder the Obedience of his Loue.

The blasphemies of whose writings are so grosse, as these wretches are very strait to whom they affirme that this euerlasting Gos­pell is H. Ns. the Light which God hath ma­nifested in these last dayes; yet apparantly it is it, and no other; For they speake plainely to whom they dare trust, as they know, wee well know; and disperse his Bookes to those in whom they haue some hopes, requiring most solemne protestations that they shall not let a­ny see them, who they know to be aduerseFor often they write, keepe secrets from vnbe­leeuers.: So that it is plaine, this light which they much boast of, and haue tolde many of vs of, is this Gospell of H. N. which is so farre from light, being compared with the holy Scriptures, that it is damnable darknes; from which, we trust our God will alwayes keepe vs.

But they tell vs, much of it is in the Booke of Common prayer, in the Booke of Homilies; and in the booke of ordering of Bishops, Priests, and Deacons, wherein all may see these hypo­crites, still would shelter themselues vnder Authority, though it be a manifestation to all, of their owne hypocrisie; and of the horrible [Page 87]defamation of the Common prayer Booke: for as wee said before, they respect the Common prayer booke and the rest, no more then they respect the Popish Masse-booke, nor the Tur­kish Alchoran, to wit, in respect of the Magi­strates commaund; being farre from thinking in their hearts, that any of them containeth the worship of God, which they affirme to be one­ly inward, and not in any outward obseruati­on whatsoeuer: wherein they are most notable dissemblers, in making men beleeue, they re­spect that which they doe not.

And what a defamation is it vnto the Com­mon prayer Booke, and the rest, that they af­firme much of this new Light to be contained therein. Is any such thing contained in any of these Bookes, as that men euer had, or can haue One Nature, Being, Life, order, and Spirit with God? That God is all that Man is, and that man is all that God is: That Christ is the Perfection in the louely being, whereunto H. N. and his fellow Elders doe attaine: That Regeneration or the true Baptisme, is the captiuating of men into H.Ns. loue and her seruice: That the Resurre­ction of the dead is the rising to H.Ns. Doctrine: That the Eternall iudgement is in this Day of the Loue of H. N: and the life euerlasting the li­uing in the Doctrine of H. N. after which there is no life more to bee waited for: That any Idoll may haue all reuerence performed to it with the [Page 88]body: that a man being tempted to any sinne, if vpon crying helpe come not, hee is free from the transgressing, though he commit the fact: That in this Citty or Communialty, there is no more e­uill nor euill suspition, nor yet sight of euill in them. For within the same one doth neither see, nor thinke any thing but all good, &c. That this Fa­mily should make manifest their whole heart with all their counsels, mindes, willes, and thoughts, to­gether with all their doings, 1. Exhor. cap. 13. sect. 12. dealings and exerci­ses, naked and bare before the Eldest in the Fa­mily of Loue, and not couer nor hide any thing (be it what it is) before him, also all whereunto their inclination, kinde, and nature draweth them vnto, and all wherewith they become tempted, or assaulted in their hearts. And in their louely society,Spirit. land. Cap. 37. sect. 3. they doe not vow, or binde themselues in the matrimony of men, nor yet suffer themselues to be bound therein, but are like the Angels of Heauen. And there is no man that claymeth any thing to bee his owne, as to possesse the same to his owne priuate vse; for no man, and that out of eue­ry ones good disposition, can desire any thing to bee his owne, or yet to make any thing pro­per to himselfe, from another; But also whatsoe­uer is there, is free; and is left free, in his vpright forme; There is also no man denyed to vse any thing in freedome, of all that is profitable, and needfull for him, for they stand all in equity as one in the Loue, &c.

Oh who would haue thought that so many abhominations had lurked in this wicked Fa­mily! though alas these bee not all that are knowne; and how many moe are vnknowne,Pro. of H.N. Cap. 22. sect. 16. and keepe secrets from vnbeleeuers. men may imagine, by H.Ns. teaching his fellow Elders not to reueale their secrets, no, not to their owne young ones. This is H. Ns. light brought into the world in these latter times: but wee hope none of this new light, or rather darknes, will be sheltred in the Cōmon prayer Booke, It will not patronage any of these fearefull blasphemies, and therefore the hypocriticall boldnes of these Familists will haue little thankes for this their affirmation: but before they come to this Light, obserue what they must doe. Looke who so will know these thinges, must depart from all the wisdome of the Learned, from the steps of the graue Fathers; and from the religious walkings of all the Deuout persons, euen all the knowledge men haue, must away by little and little, from euery one that shall be sa­ued: M. P. bur­ning light. cap. 7. sect. 23 but before a Wise man can let slip all, there must rise many agonies, anguishes, striuings, and Earthquakes, &c. For before the Truth shall appeare, the Destroyer must come and make all waste.

All light of Truth must bee put out, be­fore they can come to these thinges. Oh feare­full wickednes!

Tenthly, yee are voyde of the Christian Faith.

Answ. OF the Faith of H. Ns. Christ, we confesse our selues vtterly voide, and doe blesse our God for the same; but wee hauing manifested our Faith in the true Christ, none will iudge vs to be voyde thereof, but Atheisticall Familists.

Eleauenthly, yee seperate from the holy Catholike Church.

Answ. FIrst let it be obserued, what these Familists iudge of all that beleeue not the Loue. Thus they write; All such as be­leeue not the Loue, nor are Baptised into the name of the Father, it is not meete to account such vnbeleeuers and vnbaptised ones, for Chri­stians, at whose hands wee should looke for any word of truth, let them esteeme themselues as ho­ly as they will, they are a false Christianity and deuillish Synagogue or Schoole: now this being their censure of all but themselues. If they meane the holy Catholike Church to be the Family of Loue, as indeed H. N. saith, then we must beare this accusation; For as wee ne­uer were of it, so we purpose to be deuided from it for euer. If they meane any other As­sembly, how are they confounded, to call that the holy Catholike Church in one place, which [Page 91]in another place they call a false Christianity, and a deuillish Synagogue or Schoole; can the Deuils Synagogue be a holy Church? But if the Family or any other bee a deuillish Syna­gogue, Gods people are commaunded to sepe­rate from them in all Spirituall fellowship; Seperate your selues from this froward generati­on; Act. 2.40. haue no fellowship with the vnfruitfull works of darknes; Ephe. 5.11. 1. Cor. 10.20. I would not yee should haue fellowship with Deuils in the Sacrifices of the Gentiles. What fellowship hath Christ with the Deuill? the Beleeeuer with the vnbeleeuer; the Temple of God with Idols; Therefore seperate your selues saith the Lord, touch no vncleane thing, and I will receiue you, 2. Cor. 6.14 &c. and bee a God and Father vnto you, and yee shall be my Sonnes and Daughters, saith the Lord Almighty.

Thus is seperation lawfull, till they haue proued that to be the Church of Christ, which they say we seperate from, which we trust they shall neuer haue cause to accuse vs of.

Twelthly, there is not any one of you that is a new Creature.

Answ. VVHat H.Ns. new Creature is, all may perceiue, where hee saith;Crying voyce, Cap. vil. sect. 11. For to become washed in the Loue with her pure water, is the vpright washing, and the true font of the Regeneration or new Birth. And the second Birth out of the Holy Ghost is in the Old­nesse [Page 92]of time, whē the dayes of the patience of Christ, in the obedience of the holy and Gracious word, Exhort. 1. Cap. 7. sect. 29.31. and her seruice of Loue, are fulfilled, that then the holy Ghost becōmeth powred forth through Iesus Christ, ouer them all that haue followed Christ in the Death of his Crosse obediently, and haue kept his Doctrine (namely H.Ns.) with the word of his patience euen vnto the end, which is euery where taught in his tedious and intricate writings, the estate of Perfection in the loue, or Doctrine of this deceiuer. For he saith, The second Birth which is not minded according to the Flesh, but according to the Spirit of the heauenly Truth ob­taineth the victory, beareth rule with God, and bringeth forth the Name of Israell or Christ it selfe, as before hath beene related vpon another occasion.

This their Godded estate, is their second birth or new Creature, which we doe much abhorre, and therfore no maruaile, if they say of vs, that not any one of vs are new creatures; But such new creatures as the sacred Scrip­tures speaketh of, that we imbrace and follow after, that being sometimes foolish, disobedient, deceiued, seruing diuers lusts and pleasures, liuing in malice and enuy, hatefull, and hating one ano­ther; but after that the kindnesse and loue of God our Sauiour towards man appeared, Tit. 3.3.4.5 not by the workes of righteousnes which wee had done, but according to his mercy he saued vs by the [Page 93]washing of Regeneration and renuing of the holy Ghost, &c. Hereby in a measure are wee new Creatures,Rom. 6.13. not now giuing our members ser­uants of sinne, nor taking pleasure in any vn­righteousnes as before wee did; but endeauo­ring henceforth to giue our members seruants of righteousnes in Holines, 2. Cor. 7.1. &c. and to cleanse our selues of all filthinesse of Flesh and Spirit, and to growe vp vnto perfect holinesse in the feare of God. For our helpes herein, hauing not onely the power of the Spirit of God in our hearts; but also all those blessed rules in Christs Testament, for the guidance of vs in the way of life; in which estate of Regeneration some are Babes:1. Ioh. 2.12. &c. some are Young-men: and some may bee called Fathers, in respect of a measure of per­fection, whereunto they may attaine, onely through Christs perfection, without whose perfection all mens perfection, is imperfection: through him, all his, Are able to doe all thinges: Phil. 4.13. Ioh. 15.5. [...] without him they can doe nothing. The weakest of his members are perfect with God through him, the strongest are not perfect without him. For onely through him the Father is well plea­sed, and he is our Iustification, 1. Cor. 1.30 and all in all vn­to vs. But that any man can attaine vnto such an estate in this life, as it is not possible for him to transgresse any Law of God by any meanes in thought, word, or deed, wee leaue that de­uillish Dreame with H. N. and his bewitched [Page 94]followers, who account this the second Birth or new Creature. The Apostles of Christ con­fessed the contrary. Iam. 3.2. & 1. Ioh. 1.8.

To these 12. supposed euils which in writing they haue taxed vs with, we will adde a 13^th. which we had frō their mouthes, and it is this.

13. You obserue not the Commaundement gi­uen to the Woman and her seede, Reuel. 12. of flying into the Wildernes from the presence of the Serpent.

Answ. THeir meaning is, that wee are too open in our profession, through the which we endure much misery; for so they haue said vnto vs, they would haue vs dissem­ble like themselues, and saue our selues from troubles. For M. P. who calleth himselfe that mighty Prince of the Hebrewes, in his ver­tue of the Crosse corrected, Thus he writeth; It is written, Cap. 3. sect. 1 saying; When they persecute you in this Citty flye into another; that is: whilest wee are yet weake, & not well able to beare the crosse; we may doe as Peter did, with mouth deny Christ, but not in heart. And much more of this stuffe he proceedeth in; but in diuers places of the margent, he writeth; Hide secrets from the vn­beleeuers. To whom wee may say, as Christ said to Peter, when hee disswaded him from Suffering; Get thee behinde me Sathan, thou art an offence vnto me, Math. 16. thou vnderstandest not the [Page 95]thinges that are of God, &c. Are not Gods ser­uants the salt of the earth? and the light of the world? shall the light be put vnder a Bushell? Math. 5.13. and not set on a Candlesticke. Christ commands that what he said in Darknes, that his should speake it in the Light; and what they heard in the eare, that they should Preach on the houses; and not feare them that would kill the Body, Math. 10. c. and after that could doe no more. For he that is ashamed of Christ and his words, Mark. 8.38 amongst this Adulterous and sinfull generation, of him shall the Sonne of man be ashamed, when he commeth in the Glory of his Father with his holy Angels: For as with the heart man beleeueth vnto righteousnes, so with the mouth, he must confesse to saluation; Rom. 10.10 If we suffer with Christ, we shall raigne with Christ, and if we deny him, he will deny vs; 2. Tim. 2.12 This the true Christ teacheth whom wee confesse and endeauour to serue: But H. N. and the Fami­lies Christ teacheth them to saue themselues, and rather to dissemble if Authority command it, then suffer any afflictions to the outward man, abusing for his purpose this Scripture, Blessed is the barren, that beareth not, &c. As al­so that Christs yoake is easie, and his burthen light; And therefore bringeth not his, to suffer persecution to the outward man, but to doe a­ny thing that Authority commaundeth, whose grosse abhominations hath been formerly con­futed, and we trust our innocency defended, a­gainst [Page 96]all the accusations of these Children of that olde accuser of the Brethren. The Lord discouer their most palpable abhominations, and deliuer poore simple soules from their snares,Pro. 9.18. for assuredly the Dead are there, and her guests are in the depth of Hell.

Conclusion.

IF these Familists, or any that are not willing to be knowne to be of them, doe except a­gainst any thing either by word or writing, which is here written, and say that we wrong them, in alledging H. Ns. and the rest, their hellish sayings, and laying them vpon them; we answer them, many of these sayings are their owne, and all the rest for any thing that we knowe, for otherwise they would not di­sperse their Bookes, if they did not approue of the Doctrine contained in them, & in all things that we know follow their course; and we har­tily beseech all that shall haue to deale with them; that if they be ashamed of H. N. and this his new light or euerlasting Gospell, which they so much glory of, that they would require them, by writing to be published, to testifie their abhorring of these his wicked blasphe­mies, otherwise they will not onely confirme all, of their holding the same; but also giue all occasion to iudge them to bee as they are, dissembling hypocrites, who hold thinges, and [Page 97]yet endeauour to perswade people that they doe not holde them.

Let them testifie their abhorring.

• 1. FIrst that which H. N. hath written of God, That God and Man had one Or­der, Spirit, Nature and being; that God was all that Man was, and Man was all that God was.
• 2. That Christ is the Perfection in the Louely being, whereunto their Godded Elders doe at­taine: Or any power in man, whereby hee can keepe the Law, without Faith in the man Christ.
• 3. That the true Baptisme is: To bee in the loue and her Seruice.
• 4. That the Resurrection of the Dead: The E­ternall Iudgement: and the euerlasting life, is in this life before the naturall Death of the bo­dy: And that the Body commeth to nothing after Death.
• 5. That they ought to prostrate their Bodyes be­fore any Idoll or Idol-seruice, at the Magi­strates command, keeping their hearts to God.
• 6. That the Worship of God, standeth not at all, in any outward Ordinance or obseruation.
• 7. That if one bee tempted to any Sinne and cry, and there come no helpe; hee or she is guiltlesse though they commit the Act.
• 8. That they doe not binde themselues in Ma­trimony [Page 98]of men, nor yet suffer themselues to be bound therein, but are like the Angels of Heauen.
• 9. That they ought to confesse before the Eldest in the Family, all their euill thoughts, wordes, and deedes whatsoeuer they be, and all that their inclination and Nature draweth them vnto.
• 10. That some of them are come vnto such a perfection, that being Godded with God, nei­ther in thought, word, nor deed, they can sinne any more.
• 11. That no man maketh any thing his owne, or proper to himselfe, but all thinges whatsoeuer is in the Loue, is free, and is as one.
• 12. That any that are ignorant though Idola­ters and worshippers of Deuils, and iustifying themselues therein, may bee saued; though they know not nor beleeue in the Blood of the man Christ.
• 13. That H. N: M. P. and the seruant of M. P. were raised vp of God, to publish these thinges to the world, in these latter dayes as an euerlasting Gospell.

All these thinges hath Henry Nicholas and his followers published, being raised vp out of the infernall pit, to the deceiuing of them that beleeue not the Truth, (which Iesus Christ the Sonne of the Eternall Father hath reuealed) [Page 99] but haue pleasure in vnrighteousnes, being of God deliuered vp to a reprobate minde, that they might be damned. If they testifie their abhorring of these thinges, without scores eua­sion, or mentall reseruation, we shall be glad: If not; let them be content to be called his Dis­ciples, whose Discipline they maintaine. Wee doe herein, as we would be done vnto, for we are content that any whatsoeuer, shall aske vs a reason of our Faith, in any thing, and we will render it to them.

Now the Lord Iesus Christ, the great and good Shepheard of his Sheepe, disclose, and de­stroy the lyes and snares of this Theefe and robber H. N. and his followers, that the soules of all for whom Christ hath payed so deare a price, may be deliuered from their destruction, and be brought vnto and con­tinued in his Folde, to their Immortality of soule and body, in Glory euerlasting, By the same our Lord and Sauiour, to whome with the Father, and the blessed Spirit, one Eternall, and euerliuing God, be Glory and Dominion, now and for euer. Amen.