A SHORT DECLARATION of the mistery of iniquity.

Ier. 51.6.

Flee out of the midst of Babell, and deliver every man his soule, be not destroyed in hir iniquity, for this is the time of the lords vengeance, he vvill render vnto hir a recompense.

Hosea 10.12.

Sovv to your selves in righteousnes, reape after the measure of mercie, breake vp your fallovv ground, for it is time to seeke the lord, till he come & raine righteousnes vpon you.

Anno 1612.

To the Reader.

THE feare of the almighty (through the vvorke of his grace) having novv at last over vveyed in vs the feare of men, vvee have thus farr by the directiō of Gods vvord and spirit strecthed out our harts and hands vvith bouldnes to con­fesse the name of Christ before men, and to declare to Prince and People plainly their transgressions, that all might heare, & see their fearefull estate and standing, and repent, and turne vnto the lord before the decree come furth, and be­fore the day of their visitation be past, and that the thinges that belonge to their peace be altogether hid from their eies: and vvhereas in this vvriting vvee have vvith all humble bouldnes spoken vnto our lord the King, our defence for this is, that vvee are taught of God especially to make supplications, praiers, intercessions, and give thankes for our lord the King: and wee are taught that the gracious God of heaven (by whome the King reignes) would, that the King should be saved and come to the knowledg of the truth, and therefore wee the Kings servants are bound especially by all the godly endeavors of our soules and bodyes to seeke the salvation of the K. although it were with the danger of our lives: for if vvee savv our lord the Ks. person in dāger either by privy conspiracie or opē assault wee vvere bound to seeke the Ks. perservation & delivrance, though it [Page] werewith the laying downe of our lives, which if wee did not, wee should readily and most worthily be condemned for traytors; hovv much more are wee bound to seeke the preservation and delivrance of the soule and body of our lord the King seeing wee see him in such great spirituall danger as wee do. And if anie shalbe offended at vs for so doeing, they therein love not the King: and if our lord the King should be offended at vs his servants for so doeing, the King therein loves not himselfe: and if all men, and the King should for this be offended vvith vs (which God forbid) yet herein wee are sure our God wilbe well pleased with vs, in that wee have with our best strength and faithfullnes obeyed him, who co­maunds and teacheth vs, to admonish all men every where to repent, and this is our sure vvarrant, and our assured hope and comfort. Now as wee have, (according as wee hold our selves bound) thus farr confessed Christs name before men by wri­tinge, so wee shall (the lord assisting vs) be ready, as wee hold our selves bound to confesse Christ be­fore men by vvord of mouth, not fearing (through Gods grace) them that kill the body and after that are not able to do anie more. In this duty to God and his people, wee must needs confesse wee have hitherto greatly fayled, but wee will novv be ready the lord strengthning vs rather to be sacrificed for the publishing, of the Gospell of Iesus Christ, and for the service of your faith, then to faile as vvee have done both in our dutyes to God and you. This vvee readily vovve to God and promisse to you and to vvill to do this good is present vvith vs, [Page] but vvee find no meanes in vs to performe this duty and service, & vvee see a lavv in our flesh strongly rebelling against the lavv of our mynds but our assured trust & confidence is, that Gods grace alone is sufficient for vs to make vs every vvay able vnto these thinges, vnto the vvhich of our selves vvee are no vvay able, yet wee vvill say with the holy Appostle Paul, If God be on our side, vvho can prevaile against vs? & vvho shall seperate vs from the love of Christ? Shall tribulation or anguish, or persecutiō, or famin or nakednes, or perill, or svvord? no the lord vvee trust in these thinges vvill make vs conquerors: and though our outvvard man should perish, or suffer many afflictions, (vvhich vvee vvere most folish if vvee should not vvait for) yet let the people of God looke vnto the truth vvee vvitnes, & consider vvith holy and vvise harts vvhether vvee have not good vvarrant, yea direct comaundement to do that vvee do, though vve be vnfitt and vnvvorthy for such a service. Shall vvee heare the lord say, Come out of hir my people: and shall the Spirit of God co­maund him, that heareth: say Come: and shall not vvee say Come? Shall the vvord of the lord comaund to Call vp Archars against Babell, and all that bend the bovv to beseig it round about, and let none escape, & to recompence hir the dubl, Ier. 50.29. Reuel. 18. And shall vvee spare our arro­vves though they be vveake? and shall the Spirit of God say, All yee that are myndfull of the lord kepe not silence Esa. 62.16. And shall vve hold our peace because vvee are not eloquent? No, no, vvee have too long neclected our duties herein, and novv [Page] through Gods grace vve dare no longer do so: and therefore do vvee thus cry vnto you the people of God, saying Babilon is fallen, she is fallen, Come out of hir, Come out of hir, for if you still partake with hir in hir sinnes, you shal certenly be partakers of hir plagues: and therefore also vvee say. Let him that is a thirst, Come: and let vvhosoever vvill, take of the vvater of life freely: and vvee call vnto all va­liant Archers that bend the bovv, to come to the seige against this great Citié: and vvee pray all that are myndfull of the lord not to kepe silence, nor to give the lord rest, till he repaire, and vntill he set vp Ierusalem the praise of the vvorld. And our conti­nevvall praiers vnto the lord are, and shalbe that the lord vvill enlighten your vnderstandings, and raise vp all the affections of your soules and spirits, that you may apply your selves vnto these thinges, so far as his vvord and spirit doth direct you, and that you may no longer be deceived and seduced by those false Prophetts who prophesie peace vnto you, vvhen vvar and destruction is at the doore, vvhich the lord give both you and them to see, that you may all flie vnto the lord for your delivrance and sal­vation. Amen.

Tho: Helvvys.

The principal matters handled in the Booke.

A Declaration vvith proofe, that these are the days, of greatest tribulation, spokē of by Christ. Mat. 24. vvherein the abhominatiō, of desolatiō is seene to be set in the holy place.

That there hath bene a generall departing from the faith, and an vtter desolation of all true Religion.

That the Prophesie of the first Beast. Re­uel. 13. is fulfilled vnder the Romish spiri­tuall povver and Gouerment.

That the Prophesie of the Second Beast is fulfilled vnder the spirituall povver & Gouer­ment of Arch-Bishops & lord Bishops.

Hovv Kings shal hate the vvhore, & make hir desolate.

VVhat Great Povver and authority: vvhat honor, names & titles God hath given to the King.

That God hath givē vnto the K. an earthly kingdome vvith all earthly povver against the vvhich, none may resist but must in all thin­ges obey, vvillingly, either to do, or suffer.

That Christ alone is K. of Israell, & sitts vpon Davids Throne, & that the K. ought to be a subiect of his Kingdome.

That none ought to be punished either [Page] vvith death or bonds for transgressing against the spirituall ordināces of the nevv Testamēt, and that such Offences ought to be punished onely vvith spirituall svvord and censures.

That as the Romish Hyrarchy say in vvords they cannot err: so the Hyrarchy of Arch-Bs. & lord Bs. shevve by their deeds, they hold they cannot err: & herein they agree in one.

The false professiō of Puritan-isme (so cal­led) & the false Prophet is thereof discovered.

Their tvvo deceitfull excuses for their vn­dergoeing of all those thinges, they cry out against, made manifest.

The false professiō of Brovvnisme (so called) plainely laid open vvith their false Prophetts, and vvith their false supposed seperatiō from the vvorld.

The vanity of their most deceitfull distinc­tion betvvixt a false Church, and no Church (vvherevpon their vvhole false building stands) made evident.

Some perticuler errors in Mr. Robinsons booke of iustification of Separatiō, laid open.

That no mā iustifying anie false vvay, or anie one error, though of ignorance, can be saved.

The perverting of those vvords of our Sa­viour Christ Mat. 10. vvhen they persecute you in one Citie, flee into another, contrary to all the meaning of Christ plainly shevved.

What Godly Reader can without mourninge af­fections, read the great destruction and over­throwe of Ierusalem, [...] with the house and people of God, Prophesied of by the Prophett Iere­myah. And what hart is not much affected to see the exceeding great sorrowe of the Prophett, when he uttereth the prophesie thereof, and declareth the sinns of the people. Ier. 9. And when al these thinges were come to passe, (according to the word of the Lord), and that the Prophet saw it with his eies: who could not yet sit downe and lament, to heare the most grei­vous lamentations that he poures out, for that so great desolation and destruction, wherewith the Lord had destroyed, and made desolate that his owne Citie, House, and people. Lam. 1.2.3. chap. Nay, they that gave no regard to the wordes of the Lord, spoken by the Prophet concerning these thinges Ier. 37.2. Yet when they saw the prophesie accomplished, thē deepe sorrowe tooke hold vpon them: then, the Elders of the Daughter Syon, sate vpon the ground, & kept silence, & cast dust vpon their heades, & girded themselves with sackcloth, & the virgines of Ierusalem hanged downe their heades to rhe ground, Lam. 2.10. And who so readeth cannot deny, but their was iust cause of al this sorrowe: and therefore wel might the Prophet say. Behold & see if there bee anie sorrowe like vnto my sorrowe, Lam. 1.1 [...]. And if it cannot bee denyed, but that the hearing and seing of this prophe­sie of so great desolation fulfilled, was iust cause of this so great sorrowe: Where are then the eies, and eares of men, that might heare and see farr greater tribulations and desolations then these, prophesied of, by a greater Prophet then Ieremiah, and even now fulfilled in the feirce wrath of iudgment by the most Highest, and that in the sight of al men: and yet who considers of it? Or who takes vp a lamentation for it? [Page 2] are mens hartes vtterly voyd of mourning affectons? or are they destitute of vnderstanding in the cause off sorrowe? or do men thinke the danger is past. Sure­ly one of these must needes be the cause, or els mens hartes would abound with sorrowe, and their eies would power out floodes of teares, and they would vtter with their tongues and penns, lamentations of great woe.

Now if it can bee shewed by the word of truth, that deepe error of darknes doth possesse the two last, that is, those which through ignorance thinke in them­selves there is no such cause of sorrowe: and those that through ignorance do thinke that the danger is already past: then the first that cannot mourne, must needes fall vnder the sharpe censure of great hardnes off hart, and incensible deadnes of all affec­tions.

Wee in the humilitie off our soules confesse that this worke is too great for our abilities, but our strength is off the Lord, who is able to make vs sufficient for these thinges, iff wee by faith in Christ depend vpon him, the which our faith being so full off infidelitie, it must needes followe that our strength is full of all weaknes, which would beate vs to the ground for vndertakeing this or anie such worke off the Lord, but that the Word off God compells vs. which commaundes vs strickly to shewe our selves faithfull in a little: Mat. 25.19-30. From which ground (by the grace off God:) wee have beene drawen to doe that little wee have for­merly done, and vndertake (through the Lordes gracious assistance) now to doe that wee shall doe, beseeching, and trusting off his mercie towardes vs herein, that all the praise may bee given onely [Page 3] to the glorie of his name.

First then to shewe vnto them their error that through ignorance doe not see there is great cause off lamentation and woe, we require them to turne their eares to the prophesie of that great Prophett Christ Jesus. Mat. 24.4-28. and Luke 21.8-31, Where hee foretelleth that when men shall see the abhomina­tion of desolation spoken of by Daniel the Prophete set in the Holy places, then shallbee great tribula­tion such as was not from the begining off the Crea­tion to this time, nor shallbee. And except those dayes should bee shortned, there should no Flesh be saved. Hath the like Prophesie ever bene heard off? Or can there bee anie desolation like vnto this deso­lation? Wherein no Flesh shallbee saved; No, from the begining off the World there hath not bene the like, nor shallbee saith our Saviour Christ. Who can remaine ignorant off these daies and times and what ignorance is it, not to knowe that these are even the dayes and times here Prophesied off: Have not warrs and rumors of wars beene heard off? Hath not Nation risen against Nation, and Realme against Realme? Hath there not beene fa­mines, and pestilence, and earth-quakes in di­vers places? And have not manie beene offended and betrayed one an other, and hated one ano­ther? And have not manie false Prophets ari­sen? Doth not our Saviour Christ say, these are the begininges of sorrowe? Now all these thinges being come to passe, which are the begininges of sorrow; it must needes bee that the dayes of the hight of sorrowe are now come. And doe not men now see the abhomination of desolation set vp in the high places? Is it not deepe error off igno­rance then for men not to see that there is now [Page 4] the greatest cause of sorrowe and lamentation that ever was. And next to shewe in fewe wordes the error of them that thinke the danger of the daies is past. Let them looke vpon the wordes of our Sa­viour Christ, when he speaketh off the shorting of those daies, he saith in Mat. Then if any shal say, Loe here is Christ, or loe there is Christ, beleeve it not. And in Luke. Take heed, bee not deceaved, for manie will come in my name, &c. Is not this instant these daies? was there ever so manie saying, Loe here is Christ, loe there is Christ? And was there ever so many false professiōs of Christ, ād false Prophets? shewing great signes and wonders, if it were possible to de­ceave he verie elect, who can then denie, but that these are deepest daies of danger, whereof Christ gives such warninge to take heed. Therefore easilie may they heare see their error into whose harts that yma­gination hath once entred to thinke that these dan­gers here prophesied of are past. Why then if the end of these sorrowes be not past, and the beginings bee past, as is shewed, then must it needes bee confes­sed that the daies of greatest tribulation are present. But who considers these thinges? Or who regardeth the words of this great Prophet? If men did consi­der and carefully behould these thinges, what hart could conceave sorrowe enough, and what head could conteyne teares, or tongue have sufficient words to expresse and vtter, the sorrowes fittinge these daies. If Ieremiah complayned for want of teares, and could not bee satisfied with sorrowing, for the slayne of the daughter of Syon, that perished by the sword▪ and famyne, (which was but bodily death) how much more cause have men now to sorrowe, to see men poy­soned with bitter waters killed with fire, and smoake and brunstone, stung with scorpions, hurt with Ser­vents. Revel. 9.5. and 8.11. And cast into the [Page 5] great winepresse of the wrath of God, rev. 19.20 which is the everlasting destruction of soule ād bodie in Hel, to suffer al the plagues, torments, and judgments off wrath for ever. Was the famine of bread, and the sword of Nabuchad-nezzar, and the seaventie yeres captivitie, a ful sufficient cause, to make Ieremiahes eyes faile with teares, his bowels swell, his hart turne within him, & his liver to bee powred vpon the earth: And are not al the woes vttered by the seaven Angels from the sound of seaven trompets, whereof an Angel flieing through the midst of Heavē, said with a lowde voice, woe, woe, woe, to the inhabitants of the earth, from the soundes remaining of the trumpets of the three an­gels, which yet must blowe their trumpets: And have not these three last Angells blowen their trumpets? ād doth not the sound thereof yet sound in our eares? and are not al the woes thereof yet in the sight of our eies? are not al these woes (which are woes of everlas­ting death and destruction) sufficient to breake mens harts al into peeces? What stony hardnes of hart possesseth men in these daies, that their harts do not melt for these woes.

A maine ād general reason of al this is, because this prophesie is of spiritual desolations, distructions and woes, and cannot bee vnderstood but with spiritual harts, nor sene but with spiritual eyes, and the harts and eies off men are naturall and carnall, and therefore these thinges cannot affect them. 1. Cor. 2.14.

Another special reason is, because men do not con­sider how far these thinges concerne themselves, but everie Nation, and everie people, and everie Man puts these daies farr from them, as no waie apper­teyning to them. If wee therefore could prevaile (Oh that wee might prevaile) by al the feare and love off God to perswade men: and by the compas­sionate [Page 6] pittie of the salvation of their owne soules move them, with deepest consideration to consider how nearely those thinges concerne them, least they bee vnder these woes, and bee not aware thereof, which men may easilie be by reason of the great igno­rance: that is in all men perticulerly in the vn­derstandinge of the Prophesie of this booke off the Revelation: Which most men (though otherwise accompted mightie in the Scriptures) doe passe by, seldome or never touching them in their Teachings, or writinges, being taynted (wee doubt not) with their owne insufficiencie therein, which if they would ac­knowledg it were comendable (their acknowledgment wee meane, not their ignorance): But yet their [...]ourse is much more comendable, then all theirs that have busied themselves, to bring furth so manie yma­ginarie expositions of that holie writt, wee say yma­ginarie expositions, because they are for the most part but according to the vaine ymaginations and fancies of mens myndes, without the warrant of the word and spirit.

Wee confesse in humility to our owne shame, we are better able to reprove this, then to correct it, ac­knowledging vnfainedly, and growning daily vnder the burthen of our owne great ignorance and blind­nes in the vnderstandinge off the prophesie off that booke. All this may further provoake vs with you, and you with vs to take heed, least we bee vnder anie part of this desolation and woe, vnder which who­soever is, and remaines, he must perish, as by the grace of God, wee shall make evidently appeare from the Scriptures, therefore let al People, and na­tions, and Tongues take heed and beware.

And first to proceed in this cause, wee will endeavor to prove by the witnes of the vndoubted word of truth that all Nations and Peoples vpon the earth, that have, or doe professe Christ (for of them onely is this [Page 7] prophesie) have beene vnder this abhomination of de­solation. The words of the prophesie thereoff by Daniel, makes is most plaine, where he saith. In the middest of the weeke hee shall cause the sacrifice & oblation to cease, & for the overspreading of the ab­homination, hee shall make it desolate. Daniel. 9.27. Agreable to this prophesie, is that Revel. 11. Where it is said. That the two witnesses off God (which are the spirit of truth, and the word of truth in the testi­monie of thapostles Ioh. 15.26.27. act 5.32) Which are two Olive trees, & two candlestickes standing before the God of the Earth, haveing power to shutt heaven that it raine not, & to turne the waters into blood, and sinyt the earth with all manner of plagues as often as they will. Their Corpes shall lie in the streets off the great Citie, spiritually called Sodome & Egipt. Three daies & an half, & after three daies & a half, the Spirit of life from God shall enter into them, & they shal stand vp on their feet. And with these two prophesies agrees also the prophesie Revel 12.14. Of the woman flieing into the wildernes into hir place, where she is nouri­shed for a time, & times, & half a time. Let vs com­paire these prophesies together. Daniel saith the sa­crifices and oblations cease in the midst of the weeke, which are three daies and a half. Iohn saith: Revela. 11. The two witnesses (the Word and Spirit off Truth) lye killed in the streets, three daies and a half. And Reve. 12. The Woman (which is the Kingdome of Christ the heavenly Ierusalem, the mother of al the faithful, Gal. 4.) fleies into the wildernes for a time, times and half a time, which may with good warrāt according to these prophesies be expounded to a day, two daies, ād a half. Thus then we cōclude. The true sacrifices, and oblations of the people of God. The word and spirit. And the Heavenly Ierusalem, the spowse of Christ, Ceasing, speing dead in the streetes, and being fleed into the wildernes, it [Page 8] must needes followe that there was an vtter desola­tion off all the holy thinges, and of all the meanes of salvation.

For further confirmation of this, see the wordes of Thapostle 2. Thes. 2.3. speaking of the last day, where he saith: That day shal not come except there come a departing first. It were much weaknes in anie to thinke that this is not spoken of a general depar­ting, in that there were manie particuler departings in Thappostle times. But here he speakes of a de­parting from the truth, and an exalting of an adver­sarie the man of sinne, to sit in the Temple of God, as God, shewing himselfe that he is God, whome the Lord shal consume with the spirit of his mouth, & abolish with the brightnes of his cominge: These wordes shewe to the vnderstanding of the most simple, that there is an vtter departing, in that there must bee a comeing againe, for the abolishing of this wicked man. And here may bee discovered by the way, the damnable heresie of those men, which are twice dead, and plucked vp by the rootes, and those are they which are fallen from grace, which were once dead, and have beene quickned by the word and Spirit of God, ād are dead againe, which now hold ād say that the man of sinne sitts and rules in the Church off Christ. In this place it is shewed that the spirit of the Lords mouth consumes the man of sinne, and the brightnes of Christs coming abolisheth him. Now wee confesse, if there can bee a Church of Christ, where the spirit of the Lords mouth is not, and where his brightnes shineth not, in such a church the mā of sinn may sit and rule as God, and these men are onely fitt subjects for such a Kingdome: but let the children off God learne to knowe and professe that in the Church of Christ, there is the spirit of the Lords moueth, and his shininge brightnes, which consumes and vtterly [Page 9] abolisheth the man of sinne, and therefore they cannot both cule in one house. Now for the bare words about which they contend, thus much wee say (not to them, but to such as may bee in danger to be seduced by thē) These are the words. Thappostle (speaking of the man of sinne, who exalteth himselfe against al that is called God, or that is worshipped) saith thus. So that he doth sitt as God in the Temple of God, shewing him­self that he is God. Now as it is said, he sits as God shewing himselfe that he is God, even so doth he sitt as in the Temple of God, shewing it to be the Tem­ple of God, This exposition is agreable to the ground of the scriptures, and according to the propor­tion of faith, for the scriptures teach vs every where, and wee beleeve. that Christ is the head of his Church, And he walkes in the midst of the seavē goldē c [...]ndle­stickes: & he sits in his church being God, ād the mā of sinne cānot sit with God, as God, in the tēple of God. Therefore we say vnto these mē, as our saviour Christ said vnto Sathan, hence from vs. It is written 2. Cor. 9.15.16. What concord hath Christ with Belial. And what agreement hath the Temple of God with Idols, etc. and 1. Cor. 10.21. Ye cannot drinck the Cup of the Lord, and the Cup of Devils, yee cannot bee pertakers of the table of the Lord, and the t [...]ble of Devils. But seeing these men can find no bet­ter a pretence to followe, and to helpe to heale the deadly wound of the head of the Beast, then by pret [...] ­ding that they have found him sitting in the Temple off God, they looking with the same eie, may find also in the same place, that he sheweth himselfe, that he is God, and if they wil abide by the letter of the Scrip­ture herein likewise, then have they found a new tem­ple. and a new God most fitting for them: because that their Temple, and God, and they shall all perish to­gether: wee meane those onely that have bene enlightned, [Page 10] with this truth, that Christ, and the man of sinne, cannot rule and reigne, or dwel together in one house. ād now have they found (as they most blasphemou [...]y affirme) Christ, and the man of sinne, exalted both in one Temple.

In al this we have not digressed from the matter in hād, in that we have shewed that by the departing, the man of sinne was exalted, ād therefore the depar­ting was general, and the mā of sinne his exaltation general, as doth further appeare by the words of Da­niel. 9.27. where he saith (speaking of the sacrifices:) & for the overspreading of the abhominations, he shall make it desolate. Answerable to this prophesie, is that prophesie in the booke of the Revel. 13.7. where it is writtē. & it was givē vnto him (speaking of the Beast, that had 7. heades, and 10. hornes) to make warr with the Sa [...]cts, & to overcome them: & power was given him, over every kindred, & tongue, & nation. Who can deny but this is general? evē a general desolatiō / whē the Sainctes are overcome. And whē al that dwel vpō the earth (as followeth vers. 8. Shal worship the Beast. All our perticuler knowledg of the fulfilling of this prophesie wil make it more evidēt. And who doth not knowe and see / that this prophesie is fulfilled in that Romish misterie of iniquitie, who yet sits vpon manie waters, with whome have comitted fornication the Kinges of the Earth, & the inhabitants of the earth are dranken with the Wine of hir fornication. Revel. 17.2. Wee doubt not but manie will agree with vs in this vnderstanding: and wee that wish vnfainedly the sal­vation of al, and that they would come to the know­ledg of the truth, do earnestly desire, that those that are over-whelmed in this misterie of iniquitie, and vnder the power of this deceaveablenes of vnrighteousnes, would but consider, which way it can bee avoided, but that this prophesie is fulfilled, in that great exaltatiō [Page 11] of the man of sinne in that Romish profession: and if they would come out to the Scriptures, and perticu­lerly vnto this booke of the Revel. they should be for­ced either to deny the prophesies of this booke to bee true, or els they must needes yeild that they are full­filled in that their profession: for how shal they bee able to point our vpon the face of the whole earth, any one part of this prophesie fulfilled, but it shalbe found in and from them: For which way should they go a­bout to shewe the man of sinn, being the misterie off iniquitie (in the deceaveablenes of vnrighteousnes) to bee exalted sitting as God, and as in the Temple off God, Sitting vpon [...]eavē Kinges: & ten Kings, giveing their power therevnto. if these prophesies be not fulfil­led in that their Romish profession, then is it not nor ever was it begun, nor fulfilled in anie false professiō of Christ vpon the earth, which cannot be because we see here thapostle to the Thes. saith. The misterie of ini­quitie doth already worke. And in that this prophesie of Christ also is come to passe, Mat. 24. where he saith: Manie wil come in my name saieing: loe here is Christ &c. this proves that the abhomination of defolatiō is set vp already in the high places. The prophesie then being fulfilled, it must needs be fulfilled, according to the due proportion thereof, in exaltation and power, which must of necessitie be in that Romish Church: as if they were not altogether blind they might see, by lookeing vpon that Church at Rome, which Thapo­stle Paul writ vnto: And by compareing that Church in Rome, and this Church of Rome together, they shal see a straing exaltation of power and pompe, such as there is no prophesie of Scripture for to bee in the Church of Christ. A spiritual power setting vp a Pope or Bishop, by vertue of his Office with a Triple Crowne, Kinges and Princes bowing to him, and serveing him, and (by vertue off his Office) [Page 12] carrieing a bloody sworde, and his hands ful of blood: this is part of his outward pompe and power. Also bearing spiritual names of blasphemie, as to bee head of the Church, and Bishop of the vniversal flock: ta­king vpon him to have power to cast soule and bodie to hel, and to send to heaven whome he wil: to make spirituall lawes and decrees what he will, and to bind mens Consciences to the obedience thereof.

If this bee not he that sits as God, shewing him­self to bee God. If this bee not the abhommation of desolation set vp, where it ought not to bee, where should it befound? Can the earth afford a greater exaltation of the man of sinne then this? and doth it not reach from hel to heaven? what hart would not tremble, to see and heare of such high blasphemie and sinne, against God: If it were not the Lord of hostes that shal judg these thinges. there could not judgmēts great enough hee found: but these sinnes of highest pride towards God, and greatest crueltie towards his Sainctes, shall go vp into heaven, and God shall remember al these iniquities, and reward the duble: whereat although the spirit of God, bidds the heavens rejoyce, & the holy Apostles, & Prophets, because God hath punished & revenged for their sakes. Revel. 18.20 Yet who can but with compassionate hartes, lament to see so manie soules perish dayly and continually vn­der this destruction: For al the soules vpon the earth that exalt, give power, and submit themselves to this Man of sinne, and so dye, they perish to everlasting destruction▪ although they do it ignorantly: A hard doctrine wil this seeme to the most: But the moueth of the Lord hath spoken it: Thappostle in this place of: 2. Thes. 2. proves it without al contradiction, where it is said vers. 10. That the man of sinne his comeing is, in all deceaveablenes of vnrighteousnes [Page 13] amonge them that perish: First then here is proved that the misterie of iniquitie prevailes by deceavea­blenes, now men are deceived by being ignorant of the deceipt: and they that are thus deceived through ignorance, are they that perish, for (saith Thappostle) this deceiveablenes is effectual or prevailes amonge them that perish, and vers. 12. That all they might bee damned which beleeve not the truth, but had pleasure in vnrighteousnes, speaking of this deceiveablenes of vnrighteousnes by the man of sinne. For further proofe thereof take the voice from heaven. Revel. 18.4. which saith. Go out of her my people that ye bee not parraker of hir sinnes, & that ye receive not of hir plagues. Here is no exception; ignorant, or not igno­rant, if they come not furth at the voice of the Lords cal, but stil remaine and abide there, they shal surely bee partaker of hir plagues: & hir plagues come at one day, & they are death & sorrowe, & famine, & bur­ning with fire: & in one houre shal she bee made deso­late, vers. 8. and 19. Whose soule would not mourne to heare of so manie great Princes, & States, and people abroad, and to see Nobilitie, Gentrie, and people at home perish, and ready to perish daylie vnder this so great and swift destruction, it were to be wished, that al good and holy meanes were vsed for their informa­tion and instruction herein, with love and meekenes by the sword of the spirit, which sword onely is to bee vsed to compel mēs consciences to submit to the truth that is the spirit of the Lords moueth, whereby he will consume the man of sinne.

Aff by this wee have said wee can neither perswade them to bee carefull of their owne estates (which is fearefull) nor perswade anie other to bee more careful of them, and more compassionate of their estates, yet thus much have wee gained towards the cause in hand, that it being proved that the misterie of iniqui­tie, [Page 14] and the abhomination of desolation is exalted to the highest in that Romish profession, then wee doubt not but it wilbe yeilded, that all Nations (acknowled­ging Christ) have bene overspred, ād vnder the power of that Romish profession, and so are al these prophe­sies fulfilled in our eies, which have beene produced to prove that there hath beene an vtter desolation of Christes power and authoritie: and the power and authoritie of the man of sinne exalted: and it hath al­so bene proved, that all that submit themselves to that power of the man of sinne, do, and must perish, except they repent. Therefore according to our first words wee exhort al peoples and nations, and tongues to take heed and beware, least they be vnder the woes of everlasting destruction prophesied of in this booke of the Revel. and they themselves be not aware thereof.

And seing it is proved that al peoples, and nations and tongues have bene vnder it, let them that thinke they are come furth, looke how they are come furth, least they be deceived: or least comeing furth they have booked back againe, to whome our Saviour Christ saith Luk. 17.32. Remember Lots wife. Wee doubt not but wee shal have the ready consent of divers natiōs, and peoples, to approve of our vnderstandings, and application of this prophesie, of the exaltation of the man of sinne to bee fulfilled in the Sea of Rome: and wee need to make no question, but therein wee are of one judgment in the truth: for it is vnpossible that the hare of man should device a misterie of iniquitie, or deceaveablenes of vnrighteousnes above it, in that there is in it the hight and power of al pride ād cruel­tie, reigning and ruling over mens consciences as God, vnder a most glorious shewe of godlines, where by al Nations have bene made drunke, with the wine of that Cup of fornication, and whereby the whole [Page 15] power of Christ (in his lawes, statutes, and ordināces) hath bene ād ye [...] is abolished vtterly: ād in the streets of this great Citie (we meane n [...] perticuler place, but the whole misterie of iniquitie, spiritually called So­dome ād Egypt) hath the corpes of the two witnesses of the Lord (his word and spirit, in the doctrine of the Apostles) [...]yen dead: For who doth not knowe that they have altogether taken the word of God from the people that they migh not have it [...]o much as in their owne language: neither may they meddle with the spirit of knowledg and vnderstanding of it, but from th [...], as they thought (and yet do thinke) good to de­liuer it vnto them: and that must stand for the Word and spirit of God without trying. And this may suf­fice for a plaine and general discoverie of that Babilō, Sodome, & Egipt, (spiritually so called) and of that Beast wi [...]h [...]eaven heads and ten hornes, and the ra­ther, seing there are so manie excellēt discoveries writ­ten thereof,

And shal we now sit downe as though our danger were past in finding out the first Beast, and so make the prophesie of God. Rev. 1 [...].11. of no effect, which so plainely sets fur [...]h and describes a second beast, off no lesse danger then the first? shal we so betray the cause of God, and the soules of thousands and ten thousāds of mē? God forbid: and wil anie of you that frely ap­prove of al the findings out ād discoveries of the first Beast, not with willingnes consent to the finding out off the second? far be it from you to have so little love to Gods truth, and the salvation of men. Wel, we wil do our endeavors to di [...]cover the secōd beast, leaveing it to the cōsciences of whōsoever it may most concerne to judg whether we deale faithfully or no, and we wil forejudg our selves to deale most weakely. Revel. 13. Frō the, 1. vers. to the 18. It is written. I saw ano­ther Beast comeing vp out of the earth, which had [Page 16] two hornes like the lambe, but hee spake like the dragon & doth exercise the power of the first Beast, saieing to thē that dwel on the earth, that they should make an image of the first Beaste, & causeth as manie as would not worship the image of the Beast should bee killed: & made all to receive a marke in their right hand, or in their fore heads. & that no man might buy or sell, save he that hath the marke or the name of the Beast, or the number of his name.

Which way now (in finding out the second Beast) shal we bee able to looke besides that great Hyrarchy of Arch-Bishops, and Lord-Bishops? are not you they that pretend (in meeknes and humilitie) the word and power of the Lambe, who saith: Learne of mee that I am meeke & lowly, &c. But exercise the power of the beast, and speake like the dragon: have you not made and set vp the image of the Beast? is not your pompe and power like his? and hath there not beene much like crueltie vsed by that power? Doth not the blood of the dead crie? and have not the imprisoned groaned vnder that crueltie? and do not the silenced at home, and the banished abroad dayly complaine? may not all these crie. How long Lord, how long, when wilt thou revenge? Are not your Canons and Con­sistories, and all the power that belonges vnto them, with al the rest of your Courts, Offices, and Officers are not these parts of the image? are they not like the Beast? wil you say they are like the lambe, or like his Apostles, it cannot bee that you should say they are, the feare of the Almightie would astonish you. And if you cannot possibly prove that power, that Pompe, that crueltie, those Canons and Courtes with the be­longings and belongers therevnto to bee like the lābe Then let the terror of the Almightie possesse you, and make you afraide to vse and possesse al those thinges vnder the pretence of the power of the Lambe. Have [Page 17] you not soules to save? pittie your selves ād perish not there is mercie with the Lord if you wil feare him: What will it profit you to enioy these thinges for a little while (as manie of your predecessors have done before you) even a little while, and then be condemned and fal vnder the feirce wrath of God? had you not much better, a thousand times better, yea ten thou­sand times better, and more too, be ministers of Christ abounding in labors in wearines & painfulnes, in wat­chings often, in hunger & thirst, in fastings often, in cold & in nakednes, that you might say (at your last ends) not as Apostles, but as thapostle saith. Wee have fought a good feight, & have finished out course: & we have kept the faith. Hencefurth is laid vp for vs the Crowne off righteousnes: But if this bee your feight (as it hath bene the feight of divers of your predeces­sors) to cause as manie as would not worship the y­mage of the beast (your Hyrarchie) should be killed: ād to make al both smale and great rich ād pooer, bond and free, to receive a marke in their right hand, or in their forehead, and that no man may buy or sell, save he that hath the marke of the beast, or the number off his name, if this bee your feight it is evidently the feight of the second Beast, and not the feight of Tha­postle Paul. And there is no Crowne off righteous­nes laid vp for such a feight.

And do you not al these thinges, when you force and compel men to submit to your whole conformity which is the perfect image of the beast? Not to speake of your surplice, and Crosse, and Churchings, and Burials, and Coopes, and Chauntings, and Organs in your Cathedrales, and how manie mo such abho­minations wee cannot recken vp, neither need wee seeing so many writings are ful off them: but who­soever shal looke vpon them, with an eie of lesse then halfe vprightnes shal easily see them to come out off [Page 18] the bowels of the beast, and to bee the deformed image of his vgly shape.

To let al these passe, (the least whereof shalbe called to account in the day of the Lord) wee come to your Common Booke, not medling with everie perticuler of it, but with the most general. By what power do you make praiers, and bind men to them, and ap­point the order of them in time and place? Whereoff two, you appoint to be read everie evening without alteration, some praiers to bee said after the Curate bee paid his due, some on the North side the Table, some in one place, some in another: Will you see a speciall ground of these four abhominations, in ap­pointing your Preists what to pray, when to pray, and where to pray, and what to put on when they pray: Because you made [...]o manie Preists, and have so manie yet among you, as niether knowe what to pray, where, nor when to pray, nor what to put on when they pray: in so much as if you did not allowe them a sume of made praiers, they had beene, and yet would bee, altogether without praiers, and this doth the misterie of iniquitie with the deceivea­blenes of vnrighteousnes, hide from the simple, and from the great and wise, by your made order of praiers: For take your Common booke from them, and then would the impudent bee ashamed of such a ministery. Oh that ten of the best and cheifest off a thousand of those your Preists might bee debarred from you booke, and bee set in a Congregation off verie partial herers of their side, to shewe their best abilities for the Office of the ministery. Baals Preists were not more discovered (1. King. 18.) Then they would bee, for the fault was in their God in that hee had no care to heare: But your Preists fault would be found in themselves in that they would have no [Page 19] one word to speake to Gods glory, nor to edification. How can you but knowe this as well as you knowe your right hand from your left? How will you aun­swere this when you come before the righteous iudg: shal you be able to stād in his presence? the Lord give you harts to repent, otherwise how shal you thinke to escape the feirce wrath of the Lord. Did the Lord bring evil vpon the house of Ieroboam, & swept it away, as a man sweeps away doung til al bee gone, and did: The doggs eate him of Ieroboams house that died in the Citie, & the foules of the aite eate him that died in the feild. Because hee set vp Calves to worship, and make Preists of the meanest of the people, which were not of the sonnes of Levi. 1. King. 14.10.11. and 12.31. And do you thinke to escape with lesse iudg­ments that set vp the image of the Beast; and such a blind Preisthood to support it? For you knowe that it is blind ignorance that supports the misterie of iniquitie: And therefore shall the Lord by the brightnes of his coming abolish it. What shall wee say of your bare-headed and bare-footed white sheet pennance, wherevnto (to mocke the Almightie) is ioyned a written repentance.

Thus do you device mens praiers, and device mens repentances, and they must pray, and repent as you by your power appoint them. Have you power also to appoint the Lord to accept these praiers and repentances? Or do you not care whether the Lord accept them or no, so that you bee submitted vnto therein, then do you seeke your owne Worship and not the Lords. Iudg your selves, and let all iudg. betwixt the most Holy Lambe, and the most po­luted Beast, and confesse and testifie, whe­ther these thinges bee of the Lambe, or off the y­mage of the Beast.

The like off these thinges are without our numbring, and there would bee no end made iff wee should fol­lowe them. But wee wil drawe to an end, hope­ing that they that see these, wil see al.

Yet let vs speake some thinge of your excomunica­tiō by the power whereof are cast out those that most seeke to serve God in sinceritie, and if the most wic­ked fal vnder it, [...]hey may bee remitted (submitting to the power) by paying large fees, especially iff they bee rich, and simple or meane off degree. And whosoever withstands the power off this, fortie days, then vpon a writt off signification hee is to bee cast into prison, without bale, or maynprise. Is this learned off the Lambe or off anie off his Apostles? Wee read that Thappostles suffered such violences and tiranies, but the word off God teacheth not the Disciples off Christ anie such administrations, and this is not the meekenes off the Lambe, but the ymage off the cruel power off the Beast.

The power off this excomunication is off another especial vse off profit, in that by the power thereof are brought in al duties, Tithes and Court fees. What horrible prophanation off the holy ordinance of Christ is this, to make it an instruement to compell men to bring in exacted fees and due [...]ies, and tithes. Wee read 1. Cor. 16. That Paul appointed in the Churches gatherings for the Saints, and 1. Tim. 5. giveing direction for the releife off widowes, hee also gives a speciall charge for providing for the El­ders and especially for those that labor most. The El­ders saith Thapostle: that lead, go before, or rule well let them bee had in duble honor, especially they that la­bor in the word & doctrine. First here is shewed the power whereby they must lead, go before, or rule, that is by the word and doctrine. Thē thapostle proves by two reasons from the scriptures, that such Elders are worthie off duble honor, because the Scriptures say: [Page 21] 1. Thou shalt not mousell the mouth off the Oxe that treadeth out the corne. 2. The laborer is worthy of his wages. And here is shewed what thapostle meanes by honor, that is mainteynance: But al this is from a voluntary liberal distribution as is shewed▪ 2. Cor. 9.13. How vnlike is this [...]o your ruling power, and to your duble honor and maintenance. Here is no impri­soning by power, nor excommunication for fee [...], tithes and duties. Wee confesse our Lord the King may give you what his pleasure is, but it were to be wish­ed, that al those goodly Pallaces and possessions with al the previleges and prerogatives belonging to them, were preserved for the maintenāce of the Kings State and dignity, and they were much more be fit­ting for the King and his posteritie / to support them in their due pompe and Royalty, then to support the pride and pompe of such as pretend to be ministers of the Gospel. Thapostle Paule was better worthy off duble mainteynance then you, and al the Preists in al your Provinces and dioces, ād yet he labored with his hands, although he had the care of mo and more worthy churces thē are now vpō the earth, that would willingly have administred vnto him, but he would make the Gospel free. Oh that we might live to see al them that preach the gospel (if they stand in need) to live off the gospel, that is of the free liberalitie off the Saincts: those Pastors would not devoure the flock, but feed it. And wee pray that the Lord would put in­to the hart of the King to take into his owne hands al those possessions, and tithes, wherewith those de­vouring shepherds (that destroy the flock) feed them­selves: That day shalbe the most happiest day to the whole Land, that ever was since it was a Land, and that in these 4. thinges. First it would overthrowe that high pride and crueltie off the image of the beast and misterie of iniquitie. Secondly it would make a [Page 22] way for the advancement of the Kingdome of Iesus Christ in the sincere and humble profession thereof. Thirdly it would in-ruch the Crowne and fill the Kings coffers vpheaped, with such a yerely revenewe as no peace nor war should ever be able to make thē half emptie, and all this may be done by a holy, good, just and lawful meanes. Fourthly it would in-ritch the whole land above measure, and that in disburde­ning the land, of al those Courts with al the suites, ād services, that belonge vnto them, the taxations, fees and penalties whereof are without number. And the King would stand no need of taxes and subsidies, al­though we would not wish the Kings people to with drawe the shewing off their loyale love to our Lord and King in those things.

Oh what a ful and ready consent would there bee in the kings people to these things, how profitable would it be vnto them: the Lord perswade his hart to it, seing it would be for Gods glory, his owne benefit, and the so great good of his whole land: and it would be the greatest and cheifest benifit of all to them, to whome it may seeme the greatest losse: for they should be disburdened of those things, which although they he pleasant for a season, yet they wilbe most bitter in the day of account, which wil come let them be sure, and it would make them live moderately of that they have, and vse good and honest endeavors to support themselves, and there would be true comfort in such gaine. Lastly to make it appeare plainly enough, that this Hyrarchie of Arch Bishops and Lord Bishops is the image of the Beast, let al behold the names off blasphemie which it bears, and they are these, so farr as wee knowe the number of them.

  • [Page 23]Arch-Bishops.
  • Prym [...]ts.
  • Metropolitanes.
  • Lords Spirituall.
  • Reverend-Fathers
  • Lords Grace.

What names of blasphemy are here? they are the titles and names of our God, and of our Christ. What words of detestation were sufficient to bee vttered a­gainst such blasphemous abhomination? who is able to keepe silence? If men (professing Christ) wil not speake, the stones shal speake, rather thē the lord wilbe without witnesses. Shal men be afraide to speake for feare of losse of goods, of Lands, or for feare of impri­sonment, banishment, or death? No, no, let them take al, life and all. Let them shed blood vntil they have enough: and let the servants of God reioyce in the saieing of the Angel of the waters. Revel. 16.5.6. Lord thou art iust, which art, & which wast, & which shal bee because thou haist judged these things, for they shedd the blood of the Saincts & Prophets, And therefore haist thou given them blood to drincke, for they are worthy. This hath the Lord fulfilled vpon all those that are dead, and have not repented of this abhomi­nation, and this wil the Lord fulfill vpon al that are alive, if they repent not. Is it not sufficient to dispoyle ād rob Christ of al his power, but you wil also take frō him the rules of honor due vnto his name? To passe by your derived Grecian names, which wee (to speake the truth) are not able to our owne satisfaction to de­clare the interpretatiō of: ād that no way lesseneth the iniquitie of them, but rather shewes it more, that you [Page 24] should get you names of such hidden blasphemy, that simple men cannot vnderstand without an interpre­ter:) let vs speake with fearefulnes off that name, which you might al tremble to heare off: and that is Lords spiritual. The verie artribute of the God of al spirits, for he onely is the Lord spiritual and the spi­ritual Lord. And give vs leave to shewe you how you are hedged in, that al subtile sophistry shal not helpe you out. Beare you not this title by reason off your spiritual power and aucthoritie? and do you not by this your spiritual power and aucthoritie make spiri­tual Canons and decrees: and are not al your Courts spiritual Courts? and do you not require spiritual o­bedience in al these things? is not your title ād power a differing title and power from al other Lords? see how the stile doth hedg you in, which goes thus. All the Lords Spiritual, & Temporal. So that you cannot say, you are spiritual Lords, becāuse of your professiō, for you wil not deny but the temporall Lords are spi­ritual Lords in profession as wel as you: Therefore must it needs bee that you are spiritual Lords because off your spiritual power, and spiritual power is over the spirits off men: so then as Temporal Lords have power over mens bodies, so must spiritual lords have power over mens spirits, but there is onely one spiri­ritual Lord, which is the Father of spirits: and there­fore whosoever taketh this title and this power vpon themselves, they take vpon them the name, title, and power of God: and this is the mā of sinne that sits as God, sheweing himselfe to bee God, which herein the second Beast doth according to, or in the image of the first.

Do you thinke that God hath forgotten to bee iust? and are his judgments gone for ever? Can you see and condemne in your words and writings, the exal­tation off the man of sinne in the Romish profession: [Page 25] and can you not see and condemne it in your owne? to such saith thapostle Paul Rom. 2.3. O thou man that condēnest thē that do such thinges, & dost the same, thinkest thou that thou shalt escape the Iudgmēt of God

And for that duble degree of Reverend-fatherhood which you take to your selves, some of you being most Reverend, and some Right Reverend Fathers, how might wee find out vnder what condition you beare this name: It is plaine that you beare not that name because you have begotten all that peo­ple in Christ, for most cōmonly you are their Reverend Fathers in God, before they ever heard your voices: then must it needs bee in you a name by inspiration, seeing it is not by operation or worke. So are you in­spired with a Reverend Fatherhood vpon the instant time of your entrance before you have wrought anie worke amonge that people. When you shall meet Christ in his coming, what will you answere him for the breach of his strait commaundement herein, where he saith. Cal no man your Father vpon the earth, for there is but one, your Father which is in Heaven: Are you not exalted above your brethrē by this name? then you are they of whome Christ speakes of in this place, and whome he wil bring follow. Mat. 23.9.10.11. For thus takeing vpon you the name of God, and exalting your selves above the brethren. And iff you have not sold your selves to worke wickednes (which God forbid) and if you thinke it robbery to make your selves equall with God, let your harts tremble, and your hands shake to subscribe to such names of blas­phemy: and let your eares tingle when you heare thē vttered and red in your presence: and observe but what magnificency is vpon you when you sit vpon your high places, ād heare your selves thus intituled, and remember that hee sitts over you that will tread you vnder foote, for thus robbing him of his honor [Page 26] iff by repencance, You maae not your peace with him.

Now for the next name of blasphemy (that is within our capasitie to speake of) it is the title of Lords Grace, and this is your houshold title, we meane it is a title that may not bee omitted in al ordinary occa­sions: doth not this attribute belong onely to the lord off grace? ād wil you have this prerogative with him: Now although this title be vsed (in what sence wee knowe not) in the stiles off some civill Magistrates, where with wee meddle not, yet wee knowe all your titles off degree, you beare by a spiritual prerogative, and therein consists the misterie of iniquitie, and there fore are al your names of honor ād prerogative (where by you challeng superioritie) names of blasphemy, ād directly against the expresse comaundment of Christ, who by his comaundment (that were worthy to bee obeyed) charged his Disciples, that they should in no wise seeke superioritie in his Kingdome, neither in name nor power.

The Lords of the Gentiles beare rule one over an other, & are called gracious Lords, or beare names off honor▪ but it shall not be so among you, he that wilbee greatest shalbe least in my Kingdome, that is he that wilbe exalted in name or power by being a Disciple of my Kingdome, he shalbe the least. Luk. 22.25.26.

But the words of our Saviour Christ are not at al regarded herein, the man of sinne will have a King­dome where there shalbe mightie power and autho­rity one over anothers conscience, appointing and cō ­pelling men, how they shal worship their God, and to imprison, to banish, and to cause to dye them that resist: and the man of sinne wil have in his kingdome names of most high honor, yea even the names, titles and attributes off God, and thus doth he sit as God both in name, title, and power. And this prophesie is [Page 27] now fullfilled, as he that hath an eie may see and hee that hath an eare may heare: For let anie man but heare the prophesie of this booke of the Revel. and he may see it fulfilled in the first ād second Beast as evi­dently as if Christ should send one from the dead and declare it vnto him, and say this is the first Beast, and this is the second: and they that wil not beleeve him in his word, neither would they beleeve him if hee should send one from the dead. Luk. 16.31. And now al that do agree with vs in iudgment concerning the first Beast, that it is plainly to bee seene in that Ro­mish profession, and that it is vnpossible that the mā of sinne should bee exalted in a higher measure of exaltation, wee cal you al fu [...]th, for witnesses before God and Men, whether it bee not as plainly to bee seene, that the second Beast that hath the two hornes like the Lambe, pretending, or makeing shewe of the word and power off the Lambe in humblenes and meekenes, but speaking like the dragon, and exerci­sing the power of the first beast: And making the ymage off the first Beast. Wee call you all to witnes whether the second Beast be not as plainly to be seene in the Hyrarchy of ArchBishops and Lord­Bishops: ād whether it be possible that there should bee made so lively an image of the first Beast as is in this Hyrarchy in al titles and names of blasphemy, in al Pompe, and in al power throughout, begining at their Book-worship, with all the conformity be­longing to it, and so going through all their Of­fices, and Officers, Courts, Canons and de­crees, if al these bee not the image of the first Beast, conceived in his bowels, and brought out off his bosome, let Heaven and Earth witnes, and let all the men vpon Earth deny iff they can, and shewe anie other ymage of the first Beast. And therefore all you whome this may most [Page 28] may most concerne, either deny this prophesie of God, and wipe it out (which if you doe, God wil deny you, and wipe you out of the booke of life) or eis confesse it, to bee fulfilled in and among you, and give glory to God, and cast away your abhominations, and take heed off hardnes, & harts that can not repent, which heape vp as a treasure vnto themselves wrath against the day of wrath. Oh why should you for the pleasure of vnrighteousnes (for a verie few daies, little doe you knowe how few) vtterly destroy your owne soules and perish, yea and destroy the soules of al that submitt vnto you in the least of these things except they repent.

And if you wil yet iustifie your selves in these things and make shewe of your selves to bee the servants off the Lambe, and not the servants of the Beast, then stand furth and defend your Kingdome and cause, with the spiritual sword of the Lambe, which is the word of God, and convince your gain-saiers, and stop their mouthes therewith, and so shal you approve your selves Bishops in deed. And if you can prove by Gods word, that wee ought to say prayers, as you comaund vs, wee wil both sing and say, as you bid vs: and if you can prove your names of blasphemy, and titles of degree, your Pomp: and al your cruell spiritual pouwer, good, by that warrant, we wil yeild it you al, and not diminish you of the least tittle there of. What need you feare to bring it to trial? You have learning enough, you have partakers enowe, iff you had but half a good cause: which battle if you will feight, we say vnto you as Michaiah said vnto Ahab, when he would go vp to Ramoth Gilead: Take it in hand go vp and prosper: But wee wil tel you also with the same Prophet, that if you stand in this cause The Lord hath determyned evil against you. 2. Chro. 18.16.22.

But in al this let vs perswade you in feare to God [Page 29] and shame to men to cast away all these courses, wee shal now mention. Do not, when a poore soule by violence it brought before you, to speake his couscience in the profession of his Religion to his God, do not first impose the, Oath Ex Officio. Oh most wicked course: and if hee wil not yeild to that, then imprison. him close. Oh horrible severitie: if he wil not bee for­ced by imprisonment, then examine him vpon divers articles without oath, to see iff he may bee intrapped anie way. Ogrevious impietic: and if anie peece of ad­vantage (either in word or writing, or by witnes) can bee gotten, turne the Magistrats sword vpon him ād take his life, Oh bloody cruelcie: if no advātage cā be found, get him banished out of his natural countrie, and from his Fathers house, let him live or sterve, it matters not. Oh vnnatural compassionatnes with­out pittie. Let these courses bee far from you: For there is no shewe off grace, Religion, nor humanitie in these courses, this is to lye in wait for blood, & to lay snares secretly to take the simple to slay him. And to conclude this point in hand, let it bee truely observed, whether those that are off the Romish profession (ser­vants of the first beast, coming in question before this Hyrarchy) have not found much more favour, then those that have stood most for reformation: and hath there not beene gnashing of teeth, and gnawing off tongues, with al extreame perversnes and contempt against the one, when there hath bene good, myld, and eeven carriage towards the other? Which good car­riage towards them, wee disaprove not, nor envye not, but could wish, that the holesome word of doc­trine withall the cords off love were applied and vsed vnto them, for their information and drawing them from their blind errors: But wee mention it to this end, to shew, what vprightnes there can bee to God or the King in this: For first: it is not possible [Page 30] but this whole Hyrarchy wil confesse, that those which seeke reformation, have much more light of truth, and gifts of knowledg, for the building vp of a people vn­to God then the other: and that the first, and they are al of one iudgment, concerning the doctrines off the Scriptures in the foundamental points of Religion: (as they speake) and yet there is no comparison be­twixt their pacient enduring them of the Romish professiō, ād there impaciēt not enduring of the other: is this vprightnes to God? Secondly touching the King and State, the Childrē in the streets, knowe the treachery and infidelitie that hath beene found in di­vers of the one profession: ād they themselves knowe the ever vntouched fidelitie of the other: what vp­rightnes is this to the King and State? the evident reason of this may appeare vnto the wise, and may not this appeare to be [...] it? That the Ro­mish profession is but cheifly an enemy to the King­dome of Christ, and but dangerous in some of them to the Kingdome of the King, approving of ArchBi­shops, and Lord Bishops, and could wi [...]h they were Cardinals: But those of al sorts, that seeke reforma­tion, are most cheifest enimies to the Kingdome off ArchBishops and LordBishops, and would have them humble and faithfull Pastors to feed the f [...]oth, and therefore in no wise are to bee suffered how true soever they bee to God, and their King. And doth not all this shewe the affinitie and nearnes betwixt the first and second Beast?

But least anie should stumble at this part of the prophesie, Revel. 13. vers. 12. Where it is spoken, that the second Beast causeth the Earth, and them that dwel therein to worship the first Beast, and therefore the Romish Beast being the first, this Hy [...]archy can­not bee the second, in that it do [...]h not cause men to worship the Pope off Rome: Wee pray it may be ob­served [Page 31] how that it is shewed 2. Thess. 2.7.9.10. That the mistery of iniquitie is a working power of sathan which working power (according to the degrees there of) is set furth vnto vs in the booke of the Revel. after divers maners, ād discribed vnto vs in divers shapes or similitudes, ād named vnto vs after divers names and in the hight off the exaltation thereof, this power is set furth ād discribed vnto vs, vnder the two names and similitudes of the first, and second Beast, both which exercising one power, (though in divers like­nesses) do bring al, both smale ād great, vnder the sub­iection of that one power, both their harts being set to do mischief, & talking of deceipt at one table Dan. 11.27. And so doth the second beast, cause al to worship the first, in that it is al one power building vp one kingdome. And the Popes person is not the mistery of iniquitie, for then, (when the Pope were dead) the mi­stery off iniquitie, and the Beast were dead, vntil an­other Pope were set vp: and iff the Popes person were the man off sinne, then the Lord (by the spirit off his moueth) should abolish and consume the Popes per­son, but there is no such prophesie of scripture. And then should the prophesies of the fal off Babylon bee vnderstood off the overthrowe and consumeing of the earthen or stone wals, and timber houses off a Citie: But this were too carnal an vnderstanding, to con­ceive that the spirit off Gods mouth (which shal con­sume the man off sinne, spoken off 2. Thes. 2. and shal shake in sunder the Citie, which spiritually is called Sodom & Egypt. It were to carnal to vnderstād this to be of earthly houses and Cities, ād fleshly persons, they are not the matter ād substance, that shalbe abo­lished by the brigtnes of this his comeing, here spokē off, as we doubt not but wil easily appeare to the wise though some have bene, and are, much mistaken herein.

And that we may come to the true vnderstanding of this part of the prophesie: Chap. 13. vers. 13. And he did great wonders (speaking of the second Beast) so that he made fire come downe from heaven in the sight off men. And to see how it is fulfilled in the second Beast, wee must remember (as we have formerly said) that this is a spiritual prophesie of a spirituall mistery of iniquitie, which none may deny, and then doth it appeare that these wonders wrought (by makeing fire come downe frō heaven) are lying spiritual wonders, and the fire is a false spiritual fire: The which (even as the true spiritual fire, which is the holy Ghost,) doth truly worke wōderful powerfully, vpō the harts and affections of them that beleeve the truth, even so this false fire (which is the spirit and power off Sa­than) doth worke effectually vpon the harts and af­fections off those that receive not the love off the truth and that after a wonderful manner off deceivablenes off vnrighteousnes: so that men are strongly perswa­ded and beleeve, that it is the true Fire from heaven, even the spirit off God. And this Fire hath the Hy­rarchy off ArchBishops and Lord-Bishops made come downe from heaven, especially in their former times when men had their word and power, with their praier booke, and al their Cathedral abhomina­tious in such admiration: and with such zeale were affected vnto them: and as yet some are to this day, zealously perswaded off the holines and goodly order off these things, al which (in the Beast that hath two hornes like the Lambe) made such a glorious shewe being compared to the former thinges, as men were ravished in their spirits, and thought (and yet some fewe do thinke) that their harts and affections were kindled with fire from heavē. By this false fire (which is by an effectual working power in al deceivablenes of vnrighteousnes) even hereby hath, and doth the [Page 33] first, and second Beast worke all their signes and lying wonders: and whilst men (through great ignorance) have, and do looke for some straing seights from heaven, to knowe the two Beasts by, their harts have bene, & are with the pleasures of vnrighteousnes) stolne away. This can all (that are of anie vnderstanding) who now remaine vnder the power of the second Beast, easily discerne, how by a wonderful fiery blind zeale, all those that are vnder the power of the first Beast are misledd: but they cannot discerne their owne estates, which are one and the same vnder the second Beast, who is more deceiveable, because of his two hornes like the lambe, and therefore men had need more care­fully to looke vnto thēselves, least they be still decei­ved, except men wil rest in security and perish to destruction, which all must do, that obey the power, either of the first or second Beast, as is withal evi­dent plainnes shewed Revel. 14.9.10.11. where it is written. If anie man worship the Beast and his jmage, and receive his marke in his fore-head or in his hand, and whosoever receiveth the print of his name, he shall drinke (saith the spirit of the lord) of the wine of the wrath of God, which is powred into the cup of his wrath, and shalbe tormented with fire & brimstone, & they shall have no rest day no [...] night.

What will prevaile with men, if neither the fore warning prophesies, nor threatning iudgments of the lord, will move them, to consider and flee the feirce vengance that is already come: Doth our Saviour Christ tell that the abhomination of deso­lation shalbe set vp in the holy places? and doth Thappostle Paule shew that the man of sinne, ex­alts himselfe and sitts as God in the Temple of God? and doth the prophesie of the Revel. so duely set downe and declare the manner of the workeing [Page 34] of the misterie of iniquitie according to the seve­rall degree thereof, vntil it come to that hight of exaltation before spoken of by Christ, & by Th-ap­postle in the similitude of the first and second Beast, who beares the names of blasphemy, in takeing vpon them the names and attributes of God, as is before shewed, causing all that dwell vpon the earth, to worship the Beast and his image, and so sitts as God, in the high places, and in the Temple of God, which is in the harts of men 1. Cor. 3.16. and 2. Cor. 6.19. and do wee see all these things fulfilled before our eies, and will not he that read­eth consider? And doth our Saviour Christ showe the greatest iudgments of the lord to be vpon men in those days, in so much as no flesh shalbe saved, and except those days should be shortned no flesh should ever be saved, & doth th-Appostle Paul shew, that because men will not receive the love of the truth, the lord shall send them strange delusiōs that they should beleeve lies, that all might be damned which beleeve not the truth, but have pleasure in vnrighteousnes? And doth the spirit of God, in the Reuel. by Iohn say, that all who worship the Beast, or beare the least marke of the Beast and his jmage, shall drincke even of the meer wine of Gods wrath out of the cup of his wrath? And wil not all this move the hardned harts of men to looke about and carefully to search out the prophecies of scripture concerning these things, & compare them with these times, and seeke and find out, how they are fulfilled, which (through the grace of God) every faith fuil hart, seeking, shall now easily di­scerne, seeing the first Angell Revell. 16. hath pow­red out his viall, so that noysome & grevious sores do appeare vpon the men which have the marke of the Beast and vpon them that worship his [Page 35] image: yea, (Glory and honor, and praise be given to our God) the fifth Angell hath also powred out his viall vpon the throne of the Beast, and his Kingdome doth already wax darke, who doth not see this, that lookes but with anie seeing eie after religion? Doth not now (more then ever) the noysome botches of manye grosse absurdities appeare in the bewitched vnderstanding of those men, that beare the marke, and worship the Beast and his jmage? and is not the palpable darknes of blind ignorance openly discovered vpon the throne of the Beast? And doth not the bewty of his image fade? Is not the baptizing by midwives quit vanished? And doth not Bishoping of yong and old much decay? Doth not the duely reading of Iniunctions and homilies growe to forgetful­nes? and are not prophane perambulations well layd aside? and do not holy evens and days, and ember wekes almost passe out of mynd? and is not the booke it selfe become much out of vse? Hath not whole conformitie received a blowe? and, will not anie halting subscription serve the turne? Oh that the spirituall Lords of this spirituall King­dome could see that the smoake of the burning there of is already deeply begun and doth highly ascend, that they themselves might helpe to heape coales vpon the throne thereof, and flee from the burning therewith.

Let them not fore cast to preserve it, nor seeke to deliver it out of the hand of the Almighty, they may more easily pull the pray out of the lyons mouth, or dravve out leviathan vvith an hooke, then prevent the mighty one that hath iudged these things Revel. 18. vvho is clothed vvith a garment dip [...] in blood, and his name is called The. vvord of God. And vvho hath vpon his garment, [Page 36] and vpon his thigh a name written. The King of Kinges and Lord of Lords. Reuel. 19.12.16.

Thus have wee (according as wee foretold of our selves) set downe these thinges with great jna­bility, but yet with all fidelity according to our consciences in the best measure of vnderstanding concerning the second Beast, who hath caused to make the jmage of the first. And wee disire the Godly wise that seeke salvation by the Lambe, that they will compare the Beast (which wee all agree to be the Romish Hyrarchy) and his jmage (which how can it be ymagined, but the Hyrarchy of Arch. Bishops and lord B. must needs be) compare them together in their spirituall Pomp, spirituall names of blasphemy, spirituall power, and Cruel­ty, and cast but a partly indifferent eie vpon their administrations in their Offices, Officers Courts, Canons, and decrees, and then let the word and spi­rit of God direct the to judg righteously of the Beast and his jmage; to knowe them that thou mayst not submitt to the spirituall power of the Beast and his image, neither receive his marke in thy forehead nor in thine hand, or the least print of his name, for if thou dost, thy portion is to drinke of the Cup and vvine of Gods wrath, and to be tormented with fire and brimstone before the holy Angells and in the sight of the Lambe. The word of the lord hath spo­ken it, and his word is true and not lieing.

BVt shall wee now thinke wee have fully dis­charged our selves to God and men in spea­king generally vnto all, and shall wee not in humi­lity, perticulerly call vpon those servants of the lord, of whome he hath especially prophesied, that they shall hate the whore and make hir desolate and naked, & shall eate hir flesh and burne hir with fire; & this shalbe done (saith the lord) by the Kings of the earth. Re­uel. 17.16. of whome wee could be content not once to speake for feare of offending, but therein is in­firmity in vs, and no faithfulnes to God, nor them. The wise King, (that knew right well the power and aucthoritie of a King) adviseth not to stand in an evill thinge before the King for he will do what soever pleaseth him Eccle. 8.3. But in a good cause, why should wee feare to stand before Kings, seeing their thrones are established by justice Pro. 16.12. Our cause then being good, for it is the cause of God, as all shall confesse. Thus much is it, that wee do in all reverend humility beseech of all Kings & Prin­ces, that they will performe this service vnto the lord according to this prophesie prophesied of thē, in the performance whereof the lord requires their fervēt zeale, which they ought to shew by their per­fect hatred & detestatiō of the whore: by which zea­lous hate they are to be provoaked to make hir deso­late & naked, & to eate hir nesh & burne hir with fire: & after this manner & with these great & fervēt affec­tions shall these Kings that obey the lord in this worke serve him. In all this wee beseech that wee may not be vnderstood as though wee ment, that Kings should do this by their tempo­rall sword of justice, no, nothing lesse: the lord requires no such meanes in this busines, for he hath testified by Prophesie, as wee have formerly shewed, 2. Thes. .2. [Page 38] that he will abolish & consume the man of sinne, the mi­stery of iniquity, which is this Beast, and whore, and citie, by the spirit of his mouth, & by the brightnes of his comeing: and therefore this prophesie may not be vnderstood, that Kings ought to do this by their temporall power, but by the word and spirit of the lord in their testimony, withall holy zeale, and this cannot be done except they first take all their power and authoritie from the Beast, for no man can serv two Masters, but he shall please the one, and dis­please, the other: Kings cannot serve the lambe and the Beast, but they must needs hate the one and love the other, and this is most plainely set downe in this Prophesie. Revel. 17. for in the 13. and 17. vers. it is said of Kings, that they shall have all one mynd, & be of one consent with the Beast, & shall give their po­wer & aucthority vnto the Beast, & shall feight with the lambe vntill the words of God be fulfilled. And in the 16. vers. They shall hate the whore & make hir desolate, for God hath put in their harts to fulfill his decree. Thus wee see these Kings propresied of by the spirit of the lord, to do this great worke of God, when they shall take it in hand, they shall not halt betwixt two opi­nions, they shall not be, neither hote nor cold, but they shall be most zealonis for the glory of God, and shall no longer retayne anie frendship with the Beast (alwaies our meaning is spiritually): now [...]en those Kings and Princes that will in this ser­vice obey the most high God, and advāce his glory, that hath so greatly advanced them to high honor and dignity, let them take all their power and auc­thority from the Beast, and with drawe all the af­fections of their harts and soules, and turne them to hatred and to an vtter abhorring of the Beast and whore, and so shall they make it manifest vnto all the world, that they are true lovers of the lambe, [Page 39] and perfect haters of the Beast: and that they, are they in whome this prophesie is fulfilled. Oh, that Kings and Princes would strive to go one before an other in giveing honor to God herein.

And amongst all the rest of the great and mighty Kings and Princes of the earth, loyalty, nature, and grace doth bind vs, with disires of exceeding dutifull and reverend affections, to wish and desire that our lord and K. might be with the foremost in this great and acceptable service of the King of Kin­ges, and lord of lords, which were a worthy service, most well beseeming our lord the King for whome the King of heaven hath done so great things: and if our lord the King will do this service for his God, then must he not by his power, support the Beast nor his image, which are one and the same power. And seeing our lord the King hath seene the deepe iniquity of the peremptory ruling Presbitery, let him much more see the high iniquity, of the proud, ambicious, cruell, ruling Prelacy, which is a power set vp in the place of God, bearing the names of high blasphemy. Oh let it be far from our lord the K., to give his power which God hath given him to punish evill doers, and to reward them that do well, 1. Pet. 2.14. Let it be far from our lord the King, to give this power to the Beast or his image, for that advanceth the mistery of iniquity, and smi­teth downe the mistery of godlines. God hath not comunicated his owne power to Kings and Prin­ces for this end.

And seeing wee have begun to speake to our lord the King, let vs declare what power and aucthority God hath given to him, wherevnto his subiects ought of conscience to obey.

Our lord the King hath power to take our sonnes & our daugthers to do all his services of ware, and [Page 40] of peace, yea all his servile service what soever, and he hath power to take our lands & our goods of what sort or kind soever, or the tenth thereof to vse at his will: and he hath power to take our men servants, and maid servants, and the cheife of our yong men, and Cattle, and put them to his worke: and wee are to be his servants 1. Sam. 8.11.18. in all these thinges our lord the King is to be submitted vnto, and obeyed.

Also he hath power to make all manner Gouer­nors lawes and ordinances of man 1. Het. 2.13.14. Thus doth God give our lord the King power to demaund and take what he will of his subiects, & it is to be yeilded him and to comaund what or­dinance of man he will, and wee are to obey it. And in all these things wee acknowledg before God & men wee ought to be subiect; not for feare onely, but also for conscience sake. [...]o [...]n. 13.5. Wee meddle not with anie conditions or contracts, made betwixt the King and his people, whereby our lord the King (in fauour) may, or doth abridg himselfe of his prerogative, and so make himselfe subiect to his owne covenants or conditions, which our lord the King ought to keepe though it be to his disadvantage, if they be not meerly vnlawfull: but wee speake onely of that power, which God hath given to the King, all which our lord the King ought to vse law­fully; but if he should do otherwise (which God for­bid) he is in these things to be submitted vnto Eccl. 8.3.4. and 1. Pet. 2.18.-24. & who soever resisteth, resi­steth the ordinance of God & shall receive to them selves condemnation Rom. 13.2. Thus hath God gi­ven our lord the King, all worldly power, which extendeth to all the goods and bodies of his ser­vants. And doth our lord the King require anie more? wee knowe he doth not: then let not [Page 41] our lord the King now be angry that wee his ser­vants speake the second time vnto him. Doth not the King knowe that the God, or Gods, and lord of [...]ords, hath vnder him made our lord the King an earthly King, and given him all earthly power: and that he hath reserved to himself a hea­venly Kingdome, a kingdome that is not of this world Ioh. 18.36.37. neither are, the subiects of his king­dome of this world, Ioh. 17.14. and yet this King was in this world and his subiects are in the world. Vers. 12.: & that with this kingdome, our lord the King hath nothinge to do, (by his Kingly, power) but as a subiect himself: and that Christ is King alone, onely high Priest and cheife Bi­shop: and there is no King, no Primate, Metro­politane, ArchBishop, lord spirituall, but Christ onely, nor may be, either in name or power to exercise aucthority one over another Luk. 22.25.26. Mat. 23.11.12. And will our lord the King not withstanding all that Christ hath done for him, in giveing him such a kingdome, with such great dig­nity and power therein, will the King not withstan­ding, enter vpon Christs kingdome, and appoint (or by his power suffer to be appointed) Lawes, Lords, Law makers over or in this kingdome of Christ, who, (wee may be bold to say with war­rant) if he were vpon earth in the flesh, he would be subiect to our lord the King in his earthly kingdo­me, for so was he to Cesar Mat. 17. he paid him tri­bute, and he comaunded to giue vnto Cesar, thinges that were Cesars. Yea he would not meddle with anie thing that belonged to the King, not so much­as to comaund the two beethren to devide the inhe­ritance: nor to judg the woman taken in adultery. Far be it thē from the hart of our lord the King, to give [Page 42] his earthly power to anie to rule as lords over the Kingdome and heritage of Christ, which he hath reserved to himself, to rule and governe onely by his word and spirit, where no earthly power may be admitted, in that it is no earthly kingdome.

Behold now wee have begun to speake vnto our lord the King, and wee are but dust and ashes, and our lord the King is but dust and ashes aswell as wee, therefore let not our lord the King be angry that his servants speake the third time vnto him, wee knowe our lord the King may do what soever pleaseth him, and who shall say vnto him, what dost thou? Eccles. 8.3.4. Yet though he should kill vs wee wil speake the truth to him. It is the Kings honor to search out a thinge. Prov. 25.1. And wee knowe the King is a wise man and a man of vnderstanding: thus then wee speake vnto him. Will the King challeng to himselfe to sitt vpon the throne of David, and to iudg Israell? wee (the Kings servants) meane, will the K. have the same power now over the church & house of God, that the Kings of Israell had vnder the law? who satt vpon Davids throne, will and ought the King to make a covenant and cause all to stand to it? and must all stand to it? and will & ought the King to compell all that are found in his dominions to serve the lord as the King comaunds? 2. Chro. 34.32.33. and will and ought the King to slay all that come not to the passover? Num. 9.13. If our lord the King have this power thē he ought duly to execute it, and then he sitts vpon Davids throne: and then the King of Spaine hath the like power to compell all in his dominions to serve God as he comaunds, & so every king sitts vpon Davids throne, and all Kings are herein to be obeyed: for will not our lord the King that is a man of vnderstanding, yeild, that Queene Marie the [Page 43] Kings noble predecessor had the same power and aucthority by hir sword of justice over hir subiects, that our lord the King hath, and that hir subiects were bound to obey hir in all things, and submitt to hi [...] sword of iustice, as well as our lord the Kings subiects are to obey him, and submitt to his sword of iustice: for all earthly Kings, have but one man­ner of power and sword. Rom. 13. Chap. If our lord the King by his deseruing iudgment see this, then our lord the King will easily see that as Queene Mary by hir sword of Iustice had no power over hir subiects consciences (for then had she power to make them all Papists, and all that resisted hir therein suffered iustly as evil doers) neither hath our lord the King by that sword of iustice power ouer his subiects cōsciences: for all earthly powers are one and the same in their severall dominions. And if our lord the King will have anie other po­wer it must be a spirituall power, and thē that must be with an other sword, even a spirituall sword, for an earthly sword is ordeyned of God onely for an earthly power: and a spirituall sword for a spiri­tuall power: and Offences against the earthly po­wer must be puinshed with the earthly sword, and offences against the spirituall power with the spirituall sword, and with this sword / the King of Kings make our lord the King mighty through him / to cast downe holds, casting downe the ymaginati­ons, & every high thing that is exalted against the know­ledg of God, and bringing into captivity every thought to the obedience of Christ. 2. Cor. 10.4.5. Who is the fruit of Davids loynes, concerning the flesh, and onely, sitts vpon Davids throne for ever. Act. 230. Luke. 1.32.33. & Esa. 9.7. And vpon his kingdome to order it, & to stablish it with iudgment & with Iustice. The rod of whose power is sent out of Syon, who is ruler in the midst of his enimies, [Page 44] whose people shall come willingly. Psal. 110.2.3. and requires not anie earthly power to build vp his Church, as he sheweth, when he declareth, that all power was given him in heaven and in earth, he bids his Disciples. Go therefore and teach all nations Bap­tizing them in the name of the father, &c. he that shall beleeve and be Baptized shalbe saved, But he that will not beleeve shalbe damned Mat. 28.19. Mark. 16.16. who when he ascended vpon high he led captivity capti­ve and gave gifts vnto men, he gave some to be Appost­les &c. for the reparing or gathereing together of the Sa­incts Ephes. 4.5.12. Here is shewed vnto our lord the King, that which wee knowe he is not ig­norant of, that Christ onely sitts vpon Davids throne to order it and wee the Kings servants shew it, that the King might not be deceived by deceivers, who would perswade the K. that he hath the same power over the Church of Christ that the Kings of Israel had over the Church of the old Testament, to this end, that they might vse the K. earthly power, to rule over and build vp (as they pretend) the spirituall Tabernacle, Temple, and Church of Christ, which if the King shall suf­fer them to do, he shall sinne against God in entring vpon the kingdome of Christ, who onely is King of Israell Ioh. 12.15. whose power and sword are spi­rituall, whose Tabernacle, Tēple, and house is holy, made with out hands. 2. Cor. 3.17.1. Pet. 2.5. Heb. 9.11. and therefore hath given spirituall gifts vnto men, for the gathering together of the Saincts for the worke of the mistery, and for the building vp of his body which is his Church; and doth not will nor require to have people comaunded and compelled, by an earthly sword or power as in the days of He­zekiah, and Iosiah Kings of Israel: for that was an earthly or carnall comaundement. Heb. 7.16. [Page 45] and they had a worldly Tabernacle made with hands, and worldly ordinances, and Carnall rites. Heb. 9.1.2.10 and therefore were the Ordinances or law comaunded to be kept by a worldly power, and the Tabernacle to be built by hands: but now wee have a Tabernacle which the lord pight, and not man Heb. 8.2. and that carnall comaundement is chan­ged Heb. 7.12. and wee have a comaundement after the power of endles life vers. 16. vnto the obedience of which law, no earthly Kings power, can cause or bring anie one man to obey, in anie one thing: and the which Tabernacle not made with hands, no earthly power, which consists onely of the strength of hands, can cause to be built in anie one part thereof: but all this is to be done onely by the K. of Israels power, who hath all power given him in heaven and in earth, whose power is all suffici­ent to bring vnder obedience all his subiects, where vnto no earthly power can be helpfull, whose sword is his word, which is lively and mighty in operation, and sharper then anie two edged sword Heb. 4.12. and therefore needs not the helpe of anie Kings sword. If his sword will not prevaile to bring men vnder obedience to his owne lawes, what can our lord the Kings sword do? it is spirituall obedience that the lord requires, & the K. sword cānot smite the spirits of mē: & if our lord the K. shall force & cōpell mē to wor­ship, & eate the lords supper, against their cōsciēces, so shall he make his poore subiects, to worship and eat vnworthily, whereby he shall compell them to sinne against God, and increase their owne judg­ments.

On let not our lord the K. suffer such evill to be done by his power; little doth our lord the King know how many thousands of his people, have bene compelled through troble, and for feare of tro­ble, [Page 46] to worship and to eat the lords supper vnwor­thyly, and so to worship and to eat and drincke to ther owne damnation: who, although they perish in their owne sinnes yet their blood wilbe required at their hands, that have compelled them so to sinne against their consciences, and the lord in mer­cy give the K. a hart to looke vnto it, that it be not laid to our lord the K. charg, if he shall suffer them to exercise such powre by his authority.

And wee bow our selves to the earth before our lord the K. in greatest humblenes, beseeching the K. to iudg righteous iudgment herein, whether there be so vniust a thing, and of so great cruell tyranny, vnder the sunne, as to force mens consciences in their religion to God, seeing that if they err, they must pay the price of theyr transgression with the losse of their soules. Oh let the K. iudg, is it not most equall, that men should chuse their religion themselves seeing they onely must stand themselves before the iudgment seat of God to answere for themselves, when it shalbe no excuse for them to say, wee were commanded or compelled to be of this religion, by the King, or by them that had authority from him. And let our lord the K. that is a man of knowledg, yet further consider, that if the K. should by his power bring his peo­ple to the truth, and they walke in the truth and dye in the profession of it, in obedience to the Kings power, either for feare, or love, shal they be saved? The K. knowes they shall not but they that obey the truth in love, whome the love of God constray­neth, their obedience onely shalbe acceptable to God. 1. Cor. 13. Thus may our lord the K. see, that by his Kingly power, he cannot cause or make men bring an acceptable sacrifice to God, and will the King make men, (whether they will or [Page 47] no) bring an vnacceptable sacrifice to God? and shall the King herein thinke he doth please God? God forbid. If the King will please God in such service, then must he seeke to convert sinners from goeing astray Iam. 5.20. & turne men to righteousnes Dan. 12.3. not with his sword of iustice, but by the foolishnes of preaching, for that is the meanes whereby God hath appointed to save them that beleeve 1. Cor. 1.21. and 27. for God hath chosen & appointed the foolish things, of the world, the weake things: the vile things: the things that are dispised: and things which are not, to confound and bring to nought things that are: and these things hath God chosen to set furth Christ, the power of God, and the wisedome of God. Here is not the absolute aucten­ticall word of comaund, nor the mighty powerfull punishing sword of our lord the King required to this worke of the publishing of the Gospell of Ie­sus-Christ. And let the King call to mynd, that which (no doubt) the King hath often redd in the gospell, according to Luk. Chap. 9.52.56. That when the Samaritanes would not receive Christ, and that his disciples said, wilt thou that wee comaund fire to come dovvne from heaven and consume them. Iesus rebuked them, and said, [...]ye knowe not of what spirit ye are, the sonne of man is not come to destroy mens lives but to save them: wherby the King doth see, that Christ will have no mans life touched for his cause, if the Samaritans will not receive him, he passeth by them: if the Gada­rens pray him to depart he leaves them: if anie refuse to receive his disciples, he onely bids them shake of the dust of their feet for a witnes against them.

Here is no sword of iustice at all required or per­mitted to smite anie for refusing Christ. Then let not our lord the King suffer his swore of iustice, [Page 48] which God hath given him with power from him­self, to defend and rule with aucthority, & keepe in all obediēce, his owne people, & people of God, vn­to the Ks. owne lawes & statutes, which appertey­nes to the well governing and ruling of the Kings state & kingdome, which is worldly and must fade away. Let not our lord the K. suffer this sword to be vsed to rule and keepe in obedience the people of God and of the K. to the lawes, statutes, and ordi­nances of Christ which apperteyne to the well go­verning and ruling of the kingdome of Christ, which is heavenly and endureth for ever: the sword of whose kingdome is spirituall, by the power of which sword onely, Christs subiects are to be ruled, and kept in obedience to him: by the which sword our lord the K. must be kept in obedience himself, if he be a disciple of Christ, & a subiect of Christs king­dome. And this takes away (with out gain-saying) all the Kingly power & authority of our Lord the K. in the kingdome of Christ, for he cannot be both a King & a subiect, in one and the same kingdome: the Kings vndestanding hart, will easily deserne this.

Then let our lord the K. in all happines & prospe­rity sitt in his owne Princely throne of that migh­ty Kingdome of Great Britanne. Which God hath given to the King and to his posterity, and the lord give the K. a most wise hart to rule & iudg his peo­ple: and the lord give all his people faithfull harts to love & obey him: and let all those the K. enimies that would not that he should reigne over them, bestayne before him.

And let our lord Iesus-Christ in power and Ma­iesty sitt vpon Davids throne, the throne of the Kingdome of Israell / which his father hath given vnto him, & let Christ according to his owne wise­dome [Page 49] iudg his people Israell, and let our the K. be his subiect, the which our lord the King yeilding himselfe to be, the K. must needs grant that as he is an earthly King he can have no power to rule in this spiritual Kingdome of Christ, nor can compell anie to be subiects thereof (as a King) whilst the K. is but a subiect him self for there may be but one King in Israel.

And let not our lord the King be now angry, and his servants will speake but this once. Will our lord the K. being him self but a subiect of Christs Kingdome, take vpon him by his Kingly power to make Primats, Metropolitans, Arch. Bishops, and lord Bishops to be lords in the Kingdome of Christ, and over the heritage of God? And will our lord the K. do this against the whole rule of Gods word? wherein there is no one tittle to warrant our lord the K. thertoo. Will not our lord the K. be supplicated by the humble petition of his servants to examine his power & authority herein? Farr is it from the harts of vs the Kings servants, to move the King to depart from the least tittle of his right that belongs to his Royall Crowne & dignity: and farr be it from the King to take from Christ Iesus anie one part of that power & honor which belongs to Christ in his Kingdome. Let our lord the King pardon his servants for medling in this matter: for wee professe our selves bound (vpon the perill of our soules) to be faithfull subiects both to Iesus Christ our K. & to our lord & K. & there fore it stands vs vpon, to know what belongs vnto Christ our heavenly K. and vnto our earthly K. and Christ our spirituall K. hath freely spoken vnto vs, & cōmaun­ded vs to give vnto our K. that which is our Ks. & will not our lord the K. say as freely vnto vs, give vnto God, that which is Gods? Wee doubt not but our lord [Page 50] the King will say so, why then we appeale vnto our lord the K. that is our earthly K. & lett the K. speake according to the true iudgment, of his hart, will the K. say, that it belongs to him to make spirituall Lords over the house of God? And will the K. warrant his saying to be Good? And if the King warrant it onely by his Princely prerogative, may wee therepō give vnto the King this power in sub­mitting our selves to such spirituall Lords, and to their power? were not this to take from our Spiri­tuall Lord and King, that which is even his owne name, title, and power, and give it to another? what greater evill can be comitted against Christ, then to take his honor and power from him and give it to earthly mē, who should feare & tremble before him, in giveing to him glory & honor, and not takeing from him. Let not our lord the King be partaker in such great evill to suffer, a power and name of blas­phemy to be set vp so directly against the expresse comaundement of Christ, who forbidds all Lordly titles and ruleing power one over another in his Kingdome: we dare not but thinke it is done igno­rantly, both by our lord the K. who suffers this, and by them that administer in this greatest evill, wee the Kings servants say, this greatest evill, in that it is the abomination of desolation set vp in the high places, which are the dayes of greatest tribula­tion, that ever was or shalbe, the which dayes except they should be shortned no flesh should be saved.

And if it shall not yet appeare vnto our lord the that this Hyrarchy of Arch-Bishops, and lord Bs. is this abhomination of desolation set in the high places, then wee beseech the K. vpon our knees, by his highest honor and renowne, by his truest justice & most righteous iudgmēt, by his most Godly Princ­like care of the salvation of al his subiects, and lastly [Page 51] & above all by his cheifest love vnto God & to his holy truth. That our lord the King will with his Royall cōsent give way that this cause may come to an equall tryall, but thus farr: that the K. will but take & hold his sword of iustice from this Hyrarchy, that they may not smite the faith full true, & loyall subiects of the K. therewith, neither to death, nor to imprisoment, nor to banishment, for speaking or writing onely against their Kingdome. And let our lord the King (by the humble supplication of vs his servants) be intreated, to leave them to defend their spirituall power and names by the sword of the spirit, (which ought onely to be the weapon of their warefare, if they be spirituall Lords as they pretend, and then shall [...]ur lord the K. see this cause truely decided, to the Ks. honor and great comfort: for the K. knowes that this Hyrarchy, withall their learned dependancy, if their cause be good, they cannot lose it for want of learning, in that they have wisedome & learning if it be according to god­lines, sufficient to convince the whole earth, and if they can with all that masse of learning, mainteyne their Primacie, and Prelacy, Arch-Bishopry and spirituall Lordships, then may our lord the King let them enioy it with comfort; but if they cannot with all the spiritual weapons and armor they have, vphold it, then let it fall and go into the bot­tomles pitt, from whence it is come. Revel. 9.2. and whether it must go, though all the Kings on the earth should strive to vphold it. Revel. 20.1.2.10. Let not our lord the K. therefore give the least support therevnto, by the power of his sword. The lord grant that wee may find fauour in the Kings eies, in this so iust and equall a cause, which is, that wee may but try the power of these (called) Spirituall Lords: and that by earthly power [Page 52] they may not force men to yeild vnto their spiri­tuall aucthority. How can it but seeme equall in the Kings seight, that spirituall lords should have no more spirituall authority, then they can gett and mainteyne by spiritual power. And if the Hyrar­chy themselves thinke it vnequall that the doctrine of their power should be tryed, & be not most wil­ling & ready therevnto, but shall by pollicie & secret intimations shift it of, then shall our lord the K. that is wise easily deserne that their deeds are evill, and they hate the light neither cometh to the light least their deeds should be reproued Ioh. 3.20. But they that do truth, come to the light, that their deeds may be made manifest that they are wrought according to God. Thus shal our lord the King & all the world, have a ful tryall of them, whether their deeds are wrought according to God, or no, for if they will now come to the light of Gods word in the sight of all men, and manifest their deeds to be wrought according to God, then have they approved them selves: but if they do not, then hath our Saviour Christ here condemned thē with his owne mouth, and let our lord the King also condemne them in his owne wisedome. Shall wee need to be impor­tunate with our lord the King in this cause of his poore people which concernes the condemnation of all their soules? what need wee, seeing our lord the King knowes, that a King that iudgeth the cause of the poore rightly, his throne shalbe established for ever. Pro. 20.14. Then let our lord the King here the cause of the poore: and the rather in that the Kings most noble Predecessor, hath before iustly adiudged the same cause, and freed his people so far of the bondage wherein they were. King Henry the 8. that Prince of great renowne, freed his people from the bondage of the first Beast, especially in [Page 53] these two great and maine perticulers, in causing the scriptures to be set over and printed for the people in their owne language, that so they might heare the word with their owne eares: and also that their worship should be in their owne tongue, that they might speake to God with theyr owne tongue, and not in a straing tongue, as they did.

Let heaven and earth iudg, and let our lord the K. iudg, & let all the Kings people iudg, whether this was not the depth of all darknes, when men might not knowe what God speake vnto them, nor knowe in their publique worship what they speake vnto God. Let our lord the K. iudg whether ever there was such spirituall cruelty vpon the earth, when the poore people of God for whome Christ died, were debarred from the presence of God, in their publique worship, & might neither heare god, nor speake to God, with their owne outward cares & tongues, but as the Ministers of the mā of sinne appointed and in astraing tongue, as they taught them. Wee knowe our lord the K. doth see that heere the abomination of desolation was set vp in the high places: as also that the Corpes of the two witnesses of God prophesed of Reuel. 11.8. (which are the word and spirit of God) lay dead in the streets of that great Citie, there being no true vse at all of them, and the people being deprived of the life of them, for the word was a dead letter vnto them, and the spirit a dead spirit.

The Kings predecessor of famous renowme, thus freed his people from that bondage of the first Beast: but there is risen vp a second Beast, which exerciseth the power of the first Beast, and now our lord he Kings people cry vnto the King with the sighes and groanes of their spirits (and [Page 54] would cry also with a lowd voyce, but for feare of the Beast) and humbly besech the King that he would put too his helping hand to free his people from the bondage of the second Beast, that their soules may not perish to everlasting perdition, which all must do which are vnder the bondage of the same, and so continewe. And now let the King heare with an eare of compassion, and see with an eie of pittie, the cruell spirituall bondage that his poore people are kept vnder by the second Beast in these perticulers.

The Kings people have the word in their owne language and may pray in their owne tongue: But they must not vnderstand the word, but as the Lord Bishops will have it vnderstood, and they must not pray nor administer in the holy things but as they appoint. Now let the King with a godly wise hart consider in what woefull Spirituall bondage, Gods people, and the Kings, are kept by this Hyrarchy. Now plainely would our lord the King see the cruell Spirituall tyrany hereof, if the King would make it but his owne cause. Would not the King thinke it a must cruell tyranny, if the King should be by force compelled to vnderstand and beleeve the scriptures as the Hyrarchy of Ro­me would have him? And to worship God and administer in the holy thinges as that Hyrarchy would appoint? And if the King would not so do, that then that Hyrarchy should have power to put the King in prison, and if that would not serve the turne, to procure or cause the Kings life to be taken from him, or at least to banish the King from his Kingdome, & nation would not our lord the K. thinke this great tyrany & cruell bondage? Wee knowe the King would: for which cause the K. and his predecessors have cast of this bondage. [Page 55] Then let the King see that the Kings people are vnder this same bondage: for if they will not vnderstand the scriptures, and worship God, as the Hyrarchy of Arch. Bs. and lord Bs. comaund & appoint, they straight send a pursivant, apprehēd them by violence and force, imprison them, someti­mes divers yeres, manie times not suffering so much as their wives to come at them, and if their lives cannot be gotten, then procure their exile or banishment. The lord give the King a hart to pittie his people herein, the King is ignorant of these dealings, and none dare tell the King thereof, the Prelacy have bene so mighty and so cruell.

And will it please the King to veiwe the cause of his people, (being true and faithfull subiects) yet further: what doth it profitt the Kings people to have the word of God to heare, and read it, seeing they are debarred of the spirit of God to vnderstand it, but according to private interpretation, by the the lord B. as though they had the spirit and could not err. Oh that our lord the King that is a man of excellent wisedome, would but bēd his wisedome to behold, how that herin (wherein the whole power of the Beast consists) this Hyrarchy of Arch-Bs. & lord Bs. doth nothing differ, from the first Beast: for the first Beast kepes both the word and spirit from the people: and they kepe the spirit of God in bondage, & then is the word of God of no effect, debarring the people of God thereof, tying them to their spirits in the vnderstanding of the scriptures which none may try whether they be of God or no, but must beleeve and obey, or els go to prison, and if they will not yeild either he hanged or banished.

Iudg? O King is this a rule of direc­tion, and ordinance of the Lambe? That co­maund [Page 56] Bishops to be gentle, towards all men, apt to teach, suffering the evill men patiently; instructing them with meeknes that are contrary mynded, proveing if God at anie time wil give them repentance, that they may acknowledg the truth, and come to amendment, &c. 2. Tim. 2.24.25.26. By these fruits may our lord the King & his people knowe the Bishops of the lambe, that is lowly and meeke, and bids, learne so to be of him. Mat. 11.29. but to pull men (that are contrary mynded) out of their houses by Pur­sevants, to cast them into prison, and cause them to lye there at excessive charges, vtterly vndoeing them, their wives, and children, and bringing them to all out ward misery: and causing them to be banished, from vnder their natural Prince, (to whome they are most true subiects) furth of their native country, and from their fathers houses, and all their frends and familiars. Will not our lord the King say that these are the Bishops of the Beast, who is like a leopard, and his feet like a Beares, and his mouth as the mouth of a Lyon Reuel. 13. of whome they learne, to be proud and cruell. And all these eviles and manie moe, have come vpon the Kings people because they will not vnderstand the scrip­tures by the spirit of the lord Bs. and pray in their worship to God by the direction of their spirit.

Will our lord the K. heare the earnest complaint of his people herein: and grant redresse that as the Ks. people, by the meanes of the Kings most no­ble predecessor enioy that blessed liberty to read and heare the word of God in their owne language and to pray in their publique worship in their owne tongue: that so by our lord the Kings meanes the Kings people may enioy this blessed liberty, to vnderstand the scriptures with their owne vnder­standings, & pray in their publique worship with [Page 57] their owne spirits, and then if men err, their sinne shalbe vpon their owne heads, & the Kings hand shalbe innocent & cleare from their transgression, which it cannot be, if the K. shall willingly suffer his power to be vsed to compell men to pray, and vnderstand by the direction of the Lord Bs. spirit: and if the King shall give his power to the Lord Bs. but to compell mē to eat meates which through our lord Iesus Christ are all cleane, yet to him that iudgeth them vn cleane to them they are vncleame. Rom. 14.14. in which case if a man freely of his owne accord, do eat and doubt, he is condemned, because he eateth not of faith; why then, if a man in this case be for­ced by the Kings power, (whether he will or no) to eat when he doubteth, and so he be condemned vers. 24. is not this to wound the weak conscience, and to sin against Christ? 1. Cor. 8.12. and can our lord the Kings hand be innocent herein? When by the Kings power men shalbe compelled to sin. Oh that the King would then see, that if he may not give his power to rule mens cōsciences in the least things, that are indifferent, much lesse hath the King power to comaund mens consciences in the greatest thinges betwene God and man.

This being so, wee the Kings servants (with all the humility & reverence that can or may be given to anie earthly Prince) do out of the true Loyalty, obedience, & faithfulnes of our harts, thus speake vnto the King: Let it suffice our lord the King and let it not seeme a smale thinge, that the God of Gods hath made our lord the King a mighty earthly K. over divers nations: and hath given our lord the King an earthly power, to make lawes, & ordinan­ces (such as the King in his owne wisedome, shall thinke best, and to change & alter them at his plea­sure) to rule, and governe his people by: and to [Page 58] appoint Gouernors & Officers to execute the Kings will, and all the Ks. people are bound of conscience to God, and duty to the King to obey the King herein, with their goods, bodies, & lives in all ser­vice, of peace & warr: and who soever shall resist the King herein, they resist the Ordinance of God, and shall receive iudgment from God, besides the pu­nishmēt with the sword of iustice, which God hath given to the K. to punish evil doers that trāsgresse the K. lawes. And God hath also honored the K. with titles and names of Maiesty that are due vnto himselfe. Psal. 82.16. Dan. 5.18. & hath comaunded honor to be given vnto the K. 1. Pet. 2. [...]7. And God hath comaunded all his people specially to pray for the K. 1. Ti. 2.2. Let this Kingdome power & honor fully satisfie our lord the Ks. hart, & let it suffice the K. to have all rule over his peoples bodies & goods; & let not our lord the K. give his power to be exerci­sed over the spirits of his people, for they belong to another Kingdome which can not be shaken Heb. 12.22.23.28. differing from all earthly Kingdomes: for our lord the K. knowes, that the cheife of earthly Kingdomes are compared to gold, silver, brasse, iron, Dan. 7.37.46. But this is the Kingdome which the God of heaven hath set vp, which shall neuer be destroyed; & this Kingdome shall not be given to another people, but to the holy people of the most nigh God; & all powers shall serue & obey him. dā. 2.44. & 7.27. There­fore in this Kingdome, let our lord the K. give vs his servants leave, againe to tell the K. that he must be a subiect, & that our lord the K. hath no power nor prerogative (as a King) to make lawes, for in this Kingdome, there is but one law-giver, who is able to save & to destroy. Iam. 4.12. neither hath our lord the King power to appoint Officers in this King­dome and much lesse to make spirituall lords over [Page 59] this Kingdome to bring all mens spirits in subiec­cion to their spirits in the vnderstāding of the scrip­tures and worshipping God.

Wherein least wee may seeme to speake vntruely to the K. wee humbly beseech our lord the K. that it may be law full for his servants, with his Princely fouour to shew the K. some few perticulers out of a multitude. And first wee shew the K. that whereas our Saviour Christ Mat. 18.15. [...]0. gives a rule of direccion to admonish a brother, if he sin, not spea­king perticulerly of some sinnes, but generally of all or anie one sinne, as wee the K. servants vnderstād with all the vnderstanding that God hath givē vs. The lord Bs. say, this is not to be vnderstood gene­rally of every sinne against God but perticulerly of some, and herein must wee be subiect to the spirit of their vnderstanding and that rule of Christ must be made no sure nor perfect rule. Next let vs shew the K. that if there be such a sin comitted, as the Bs. do iugd to be a sin, according to their rule, (which let the K. give his servants leave to suppose to be adul­tery & that it proceeds or comes to this degree that it must be told vnto the Church, which wee vnder­stand to be the whole congregatiō, moe, or lesse: The lord Bs. by their spirit of vnderstanding, say, tell the Church: That is to be vnderstood, tell the Ordinary, which is either the Bishops chācellor, or the Arch­deacons Officiall, they are they, that have power to bind in earth, & it shalbe bound in heavē, & their fees being, paid thē, they have power to loose on earth, & it shalbe loosed in heaven. Oh that the Ks. eare would but heare half the depth of this iniquity, & the Ks. servants knowe the Ks. hart would never endure it that his peoples consciences should be thus wounded and their soules destroyed, by being cōpelled to submitt to such spirits of vnderstanding. [Page 60] Furthermore let our lord the King knowe that whereas the Holy ghost testifieth Act. 14.23. saieing that they had ordeyned Elders by Election in every Church, and praied and fasted: this wee vnder­stand, was the whole Congregations fasting and praying, and Election; and that the Church hath power to appoint some to ordeyne or lay on hands, if there be no Elders as they did Act. 13.2.3. but all this (say the Lord B. by the spirit of our vnderstandings) doth belong vnto vs, and the Patron: and the people have nothinge to do, but must be content to have such a Pastor, as wee appoint, though they never heard him, knewe him, nor saw him: and although the congregation after, ward should like neuer so well of him; yet the Lord Bishops they have power to take him away from them, & to deprive him, and silence him, & punish them if they heare him, although he be never so well approved amongst them. Thus must the Kings peoples be compelled to vnderstand the scriptures, for the advancement of their power of Ordination, and deprivation. And whereas wee the Kings servants vnderstand, according to the best vnderstanding that God hath given vs that Th-appostle Paul, giving a rule of direction for the people of God, how to worship God, when they come together 1. Cor. 14.26.33. That every one as he hath a Psalme, or a doctrine, or a tongue, may speake to edification, and if anie thinge be revealed to another that sitteth by, the first is to hold his peace, for all (that have gifts) may prophesie one by one: and in all this, God is noe the God of confusion, but of Order. Thus do we hold the disciples of Christ, ought to come together, to worship God and edifie one another, in the libertie of the spirit, ac­cording to the gifts and graces that are given to [Page 61] every one Rom. 12.6. And that every man as he hath received the gift, may administer the same one to another 1. Pet. 4.10. The lord Bs. vtterly deny the substance of all this vnderstanding, and their spirit of vn­derstanding directs, that when the Congregation, is come together, the Preist, or Curate, that is li­censed by them, onely must performe the worship, and must beginne their worship with their booke, strictly tying them to such sentences: and then to that which is written after: then a Confession: then an absolution, with virsickles and answeres, and Psalmes, and lessons, and Te Deum, and the Latany. 3. daies a weeke, and at other times, when the Ordinary shal comaund.

Thus may our lord the King see, how his peo­ples spirits are in bondage to the lord Bs. spirit in the vnderstanding of the scriptures: and they must of force against their consciences, vnderstand them as they comaund, or els go to prison.

And our lord the King may also see that whereas neither Christ, nor his Appostles, ever commaun­ded, or practiced anie set forme of worship, whose spirit had bene most fitt to have ordeyned such an order, yet the Lord Bs. (in the perfect jmage of the first Beast) have composed a proportion, and fra­med an order of praiers and readings for the worship of God, comaunding absolutely the ob­servation thereof, forceing the spirits of the Kings people to be subiect to ther limitations herein: and so deliuer Gods people their bread by waight, and their water by measaure, not suffering the hungry to be satisfied with the bread of life: nor the thirsty to be quenched frō the rivers of waters: but forceing the vnwilling to drincke stolne waters out of their Cesexons, and eat hidden bread out of their store­houses: but the simple that eat and drinke thereof, [Page 62] knowe not that the dead are there, & that their ghests are in the depthes of hell. Pro. 9.17.18. Let not our lord the K. be despleased, seeing his servants speake but the words of sobriety: and if the K. shall thinke wee misap [...]y thē, that is the thinge which wee so hum­bly & earnestly beseech the K. may come to tryall; by the Ks. free consent, and that the Kings hand of power may not be against the iust and due tryall thereof.

Now when wee the Kings servants do sue for a tryall, wee disire our lord the King not to conceive that his servants meane a day of dispute, and so to handle the cause of the lord, as men that contend for prizes, who submitt their cause to private censu­re, for that it is private and concernes but themsel­ves: but our humble and most equall sute to our lord the K. is, that seeing this Hyrarchy of Arch. Bs. & lord Bs. do challenge such power & preroga­tive over our consciences, that all who cannot of consciente yeild it vnto thē, may walke according to their consciences, and publish their defence against them: & that these that beare the names of spirituall lords, may by spirituall power onely, convince their gain-sayers: and not pretend to be spirituall Bis­hops, and vse onely the Kings temporall sword to rule and convince men with: And that our lord the King would suffer vs his servants to demaund of them (that take vpon them to be lord Bs. of whome they have learned to rule by such power, and who hath taught them to put the contrary mynded in prison; & how they wilbe able to answere him (that will bring the greatest of them to answere) who taught all his disciples, to [...] not the contrary myn­ded with meeknes, proveing if at anie time God will give them repentance, and hath taught them to be gentle suffering the evill 2. Tim. 2.24.25. And let our lord the [Page 63] King give vs his servants leave to ask these Lord Bs. whether they thinke that God hath forgotten this his comaundement? or that he wil quite forget to put it in their accompt, because they have al toge­ther forgotten to keepe it?

Oh that our lord the King would but take his sword out of these lord Bs. hāds, to whose Officie it doth in no sort apperteyne, if they were Christs Bis­hops and that the K. would let them onely vse that sword which is sharper then anie two edged sword, which onely belongs to Christs Bishops in their Office, let the King turne them out, and let them (if there be anie māner of vprightnes in them) come furth with that sword and armor onely, which the holy ghost hath appointed them if they be Christ disciples Ephes. 6.11.17. And wee wil come to them through Gods grace in the spirit of love and meeknes: but when they smite vs with the Ks. sword of justice, & maynteine their aucthority onely by that power, and yet wilbe spirituall lords how can wee with faithfullnes to the cause of God, but shoot them thorow with the arrowes of the Al­mighty, & filling them the double. Revel. 18.6. Dis­cover by the word of truth the height of their ini­quity: for if it may please our lord the K. to consider there is no other way to try, and discover them whether they be spirituall or no, but to apply the word of God vnto them, examine, & compare them by it, as the Church of Ephesus did them which said they were Apostles but were not, & found thē lyars. Re­uel. 2.2. & if this Hyrarchy of Arch-Bs. & lord Bs. will not nor may not be tryed by the word of God but will still cause, (by all the meanes they can) as many as will not worship it, should be killed, so that none may speake, or write against it, but they shalbe by death, by imprisoment, or by banishmēt [Page 64] destroyed, thē our lord the K. cā iudg, that knowes the practice of the first Beast in all these things, that where the first Beast hath full power, none may write, nor speake, nor looke amisse, but they dye, the King can iudg, whether this Hyrarchy of Arch B. and Lord B. be not the second Beast, who hath thus caused to be made the jmage of the first Beast. And if the Kings people may not thus say and write, and by the word of God, prove this Hy­rarchy so to be; but must without gainsaying, beleeve the scriptures & worship God, as they co­maund, then are they Lords over our faith, and the people of God have no power from God to vnderstand the scriptures, but all power is given to them: and then must wee beleeue they cannot err.

And wee beseech our lord the King (that is a man of wisedome) to give righteous iudgment herein, whether the Lord Bs. do not challenge onely to themselves all power to vnderstand the scriptures and not to eer, when they will by force and violence of imprisoment, banishment, or death Compell the Kings people to yeild obedience to their vnder­standing onely: for if the Kings people must not beleeve, that they onely have the power of the spirit, and cannot eer, how comes it that the Kings peo­ple must be compelled onely to obey them in all their vnderstandings and practices? Except the Kings people must obey them though they do err. And if our lord the King will not altogether turne his eare from the deepe complaints, of his ser­vants, then let the King heare his servants in this point, which is so hatefull to the King, and is of all estates (that have anie vnderstanding in the mis­tery of godlines) so much detested; yea the Lord B. themselves do in words professe great detestation [Page 65] thereof: and that is; that presumptious sin of blas­phemy of that Romish Beast, who holds, he can­not err, and therefore thinkes that he may change times and lawes, as is prophesied of him. Dan. 7.25. and this he doth, as our lord the King well knowes, ap­pointing or comaunding, lawes, days, and times, & forceing obedience, and saying he cannot err: so that what soever he doth it must be obeyed, as holy, and good. Oh that our lord the King & all his people, would see that the Hyrarchy of Arch-Bs. and Lord Bs. do no lesse, although in word they deny it, yet in deeds they practice and hold the same thinge, that they cannot err. And this can never be denyed, neither shall they ever be able to open their mouth to deny it, if they might but be brought ta ans­were: for shall they ever be able to anniswere it, that they should expound the scriptures, & make spirituall lawes Canons, and decrees, & comaund absolute obedience: and in divers of their Canons, decreeing excommunication ipso facto, but that they shalbe forced to shew by their deeds that they can­not err: & men must obey them vpon that ground, because they cannot err, or els vpon this ground, that they must be obeyed although they do err: for they must be obeyed: vpon which last ground, thausends do obey them. But wee beseech our lord the King that it may be lawfull without offence vnto the King to try the Hyrarchy vpon the first ground, which is, that as the Hyrarchy of Rome say in words, they cannot err: that so in their deeds this Hyrarchy do absolutely professe they cannot err. Wee with our best ability make it plaine to our lord the King and to every eie and eare thus.

The Hyrarchie of Rome, expounds the scriptures: makes lawes, Canons, and decrees, and binds all mens consciences to obey, forceing them therevnto [Page 66] by excommunication, imprisoment, banishment, death, & none may examine the power, aucthority, or warrant thereof by the scriptures, but all must be received for holy and good, because the Hyrarchy of Rome, say in words they cānot err. And wee beseech our lord the K. to see that the Hyrarchy of Arch-Bs. and Lord Bs. do all the same thinges; they ex­pound the scriptures, make lawes, Canons, & de­crees, & bindes all mens consciences to the obedien­ce thereof, forceing the Ks. true & obedient subiects therevnto, by excomunicatiō, imprisoment, banish­ment, (the K. in mercy & justice restraning them of blood) & none may examine the power & aucthority of anie of their decrees by the scriptures, but all must be received for holy, & good. Doth not the K. in the wisedome of his hart see, & may not all the K. people see, that this Hyrarchy of Arch-Bs. and lord Bs. in all their deeds, do shewe, they challeng to have the same power not to err, which the Hyrarchy of Rome do say in words they have? & thus do they absolutely in deeds professe they cannot err, which the Hyrarchy of Rome professe in words, and herein the Hy: of Arch-Bs. & lord Bs. are the more deceipt full deceiveablenes of vnrighteousnes.

And now wee beseech the Creator of harts to give our lord the King a new hart to consider of all the exalted abomination of desolation executed & prac­ticed by this Hyrarchy of Arch Bs. and Lord Bs. and let our lord the K. know, that it concernes the King highly on to consider of it, in that it is set vp, and supported, and all the cruelty thereof executed by the Ks. power, whereby they make our lord the K. gilty, of all the imprisoment, banishment & per­secution, which by the Kings power, they impose vpon all the faithfull subiects of the King who with stād their abhominations But aboue all, let our the [Page 67] King (for the glory of God, and for the salvation of the Kings owne soule) suffer vs the Kings ser­vants, thus far to prevaile with the King that our Lord the King would but search the scriptures (whereby the K. knowes he must be directed, if he wilbe saved) and let the King see with his owne eie, what showe of warrant can be found, that the King should take vnto himself power to Elect Bishops. Oh wee beseech the King that the suc­cessive possession, and the goodly apparence of this power may nothinge sway with our lord the King herein: but let the King set before his eies, the worthy recorded remembrance (by the spirit of God) of Cyrus King of Persia, who brought furth, the ves­sells of the house of the lord, which Nabuchadnezzer had taken out of Ierusalem, & had put them in the house of his God Ezra. 1.7.11. Not regarding the monuments of his predecessors great cōquest, nor the dispoyling of his Gods of such bewtifull ornaments: nor the departing with treasure of so great value. All these respects could not hinder this King for restoring the vessells of the house of the Lord. Let our lord the K. be no lesse mynded to the house & Church of God: but let our lord the King freely restore at once, to the Church and house of God the whole glo­rious power of Christ the onely King thereof, and perticulerly that most bewtifull ornament of Elec­tion and ordination of the Bishops and deacons thereof, who ought to be elected & ordeyned accor­ding to the rule of the holy ghost Act. 14.23. & 6.3. and who ought to be qualified withall and every one of those gifts and graces set downe vp Th-ap­postle 1. Tim. 3. & Tit. 1. yea & their wives & childrē also, or els it is grevious iniquity to chuse them. And who must onely by their Office beare those na­mes & titles which the holy ghost hath given them: [Page 68] and lead or rule by that power which Christ hath appointed, and by those lawes, and ordinances: and live by those maintenāces, if they stand need. And will our lord the King change all these and manie mo lawes, statutes, and ordinances, which Christ Iesus the mediator and King of the new Testa­ment, hath appointed and ordeyned in his Church? Will the King take this power to himself to Elect in such manner, and such men, as the King thinkes good? And give names, titles, and power such as best pleaseth the King? Hath Iesus-Christ with his blood purchased to himself this honor to be the head of his Church? Ephes. 5. And hath he shewed him­self a faithfilll Mediator? And hath he bene accoun­ted worthy of more glory then Moses? And hath he builded his owne house himself? Heb. 3. And shall he be dispoyled of all his honor? And will our lord the King be entised by evill men to enter vpon the in­heritance of the Sonne of God, in appointing and (by the Kings power) suffering to be appointed Lords and lawes in and over the house of God which are not according to the patterne? Which lords, because Christ is not their buckler, nor faith their sheild: nor the sword of the spirit the weapon of their warfare, they have deceitfully seduced our lord the King bringing themselves vnder his protection for their defence, and getting the Ks. sword into their hands to destroy all that speake or write against them, preferring their owne Kingdome before ei­ther Christs Kingdome, or the kingdome & State of our lord the King as wee have already shewed vnto the King in that they with such loveing pa­tience suffer and permitt so manie thousands of Romists, who by their profession, and the practices of some of them are dangerously opposite to the Kingdome of Christ, and to the King and State: [Page 69] But these Lords Bs. Cannot in anie wise endure one, that doth faithfully seeke for reformation, be­cause such are onely adversaries to their kingdome. Wee still pray our lord the King that wee may be free from suspect, for haveing anie thoughts of pro­voking evill against them of the Romish religion, in regard of their profession, if they be true & faith­full subiects to the King for wee do freely professe, that our lord the King hath no more power over their consciences then over ours, and that is none at all: for our lord the King is but an earthly King, and he hath no aucthority as a King but in earthly causes, and if the Kings people be obedient & true subiects, obeying all humane lawes made by the King, our lord the King can require no more: for mens religion to God, is betwixt God and them­selves; the King shall not answere for it, neither may the King be iugd betwene God and man. Let them be heretikes, Turcks, Iewes, or what soever it apperteynes not to the earthly power to punish them in the least measure. This is made evident to our lord the King by the scrip­tures. When Paul was brought before Gallio de­putie of Achaia, and accused of the Iewes for per­suading men to worship God contrary to the law. Gallio said vnto the Iewes, if it were a matter of wronge or an evill deed, o ye Iewes, I would according to right mainteyne you, & he drave them from the iudgment seat Act. 18.12.17. shewing them that matters of wrong and evill deeds, which were betwixt man & man apperteyned onely to the iudgment seat, and not questions of religion. The like is shewed by the Twne clerke of Ephesus in Act. 19.38.39. And further Paul being in like case accused of manie thinges Act. 24. in the 25. chap. he appeales to Ce­sars iudgment seat, where he saith he ought to be [Page 70] judged approveing and justifieing thereby, that Ce­sars power & judgment seat was the holy Ordinā ­ce of God: and our Saviour Christ is himself obe­dient therevnto, & comaunds & teacheth his Dis­ciples obedience: but this judgment seat, & power which was of God, had nothinge to do in the cau­ses of the Religion of God, as our lord the King may see: for if it had, then could not our Saviour Christ have comaunded obedience therevnto, but he must have vtterly overthrowne his owne king­dome and power: Neither could Th'appostle Paul, have said he ought to be judged at Cesars judgment seat if Cesar had, or might have judged in causes of Religion to God, for then had he vtterly over­throwne the Office of his Appostle-ship, and then had he submitted his Appostle-ship wholy to the judgment of Cesar, and so had the power and aucthority of it, bene altogether destroyed, & made of no effect, which might in no wise be.

Now let our lord the K. (whose honor it is wise­ly to judg in thinges that differ) judg, whether there be in these daies, anie other earthly power or anie other spirituall power, but the same that was in Christ and his Appostles times, in which times, all earthly power, was in the hands of earthly Kings and Princes, and them that were in aucthority vnder them, and Christ and his Appost­les diminished not Kings and Princes of the least tittle thereof. And all spirituall power was in the hands of Christ and his Appostles, that were in aucthority vnder him, of which spirituall power & aucthority, Christ nor his Appostles would suffer no earthly K. to diminish them of the least tittle thereof, but rather gave them their lives: if then our lord the K. do deserue that earthly Kings and Princes, had the same power then that Kings [Page 71] and Princes have now, and that Kings & Princes had no power then over mens religion, which was spirituall and belonged to Christ: men were then to give vnto God, that which was Gods: and vnto Cesar, and so vnto all earthly Princes, onely that which apperteyned to them. Then let our lord the King judg by what warrant of Gods word the King can now, take to himself a spirituall power, and set vp an Hyrarchy of Arch Bishop & Lord B. and give aucthority to them to make lawes and Canons of Religion, and to give them power to compell men vnto the obedience there of; by such seveer courses as they have done. Let our lord the King consider (and the Lord give the K. wisedome therein) that if no King nor Prince could have set vp such an Hyrarchy, with such po­wer and titles then, but they had vtterly troden vnder foot all the dignity and power of Christ and his Appostles (for Christ, and his Appostles must have bene subiect therevnto) neither may anie King set vp such an Hyrarchy now, because it doth vtterly tread vnder foot, all the dignity and power of Christ and his Appostles, as well now, as it had done then: for wee have now Christ and his Appostles in all their power & dignity as well as they had in those dayes according to that saying of our Saviour Christ in the parable. They have Moses and the Prophetts.

And wee humble beseech our lord the K. a little to suffer the foolishnes of his servants, although wee may seeme as fooles vnto the king herein. If there had bene such a steaing Hyrarchy set vp in Christ and Th-appostles daies, would the Hyrar­chy have suffered vs (that are thousands of the K. of great Brittans subiects) to have gone to Christ & his Appostles to have asked them, whether wee should [Page 72] have obeyed them or no, in all their Canons and or­dinances? And whether wee should have given thē those titles of superiority, and all that ruling power which they challeng over vs the Kings subiects? sureby they will say, they would not have denyed vs that liberty to have gone, in so waighty a cause, and being so manie, to have asked Counsell of Christ, and his Appostles, what wee should have done: 20. thousands being ignorant, and 10. thousands being doubtfull whether anie such power might be submitted too or no; and thousands being out of all doubt, that it might not be submitted vnto; they will say they would not have denyed vs: but wee knowe what their Canons would have made of it, and wee may suspect justly, that they would have enformed the King that it were very dangerous to suffer so manie to go vnto Christ, and his Appostles for counsell and that it were not fitt to suffer such giddy heads to have that libertie, for makeing rents and divisions: and that it were much more safety, for the King to suffer them, to make all who­le by their power, and to subdue such busie refracta­ry spirits. Let the King with fauour suffer his ser­vants, thus to speake by the way, least perad­uenture anie such thinges come in the way. And wee the Kings servants now takeing it for granted that the Arch Bs. and lord Bs. (that pro­fesse such great holines) would not have deneyd vs to have gone to Iesus Christ and his Appostles to be directed. And if Christ and his Appostles, had, (in the hearing of all our owne eares, being so ma witnesses) comaunded vs absolutely not to yeild the Arch-Bs. and lord Bs. anie such power or names, could wee yeld it them? Although the Arch-Bs. and Lord Bs. should (with 20. thousands of witnesses) affirme, that Christ and his Appostles [Page 73] spake otherwise, to their hearing. Would our lord the King thinke it equall, that wee should be forced to beleeue their hearing, because they are lord Bs. contrary to the hearing of our owne eares, & being so manie witnesses of one Nation and tongue, besi­des hundreth thousands of witnesses of other Na­tions & tongues? Wee knowe our lord the K. would thinke it no more equall (if the case were so) that wee should be forced to beleeve the lord Bs. hearīg, then that they should be forced to beleeve our hearing.

Then iugd O King, for the case is all one and the same: for wee have Christ and his Appostles in their writings, and they do absolutely speake to our vnderstandings, that in no wise there ought to be anie such Hyrarchy of Arch Bs. and Lord Bs. in Christs Church. And the Lord Bs. say, that Christ and his Appostles, speakes to their vnder­standings, that there power and names are not cō ­trary to Christs words. Can our lord the King (that is accompted a most wise and iust Prince in his iudgment) iudg, that wee are all bound to cast away our owne vnderstandings of Christs speaking, and are to be compelled to beleeve and vnderstand Christ to speake, as the lord Bs. vnderstād Christs speaking? Oh let our lord the King with compas­sion, consider, whether ever since the heavens and earth were created, there was a more vnequall ex­treame cruelty then this, that the Kings people should be compelled (in a cause that concernes the everlasting condemnation of their soules & bodyes to Hell) of force to submitt their soules and bodies to the vnderstanding of the Lord Bs. that are not able to direct themselves from the waies of death, but are perished every man, that ever bare that Of­fice with those names and power, if they repented not thereof, although they had no other sinne: and [Page 74] they also that do now beare that Office with those titles & power shall likewise all perish to everlasting destruction, if they do not repent thereof, and cast it away: the spirit of the lord hath spoken it Reuel. 19.20. the Beast was taken, and with him that false Pro­phet that wrought myracles before him, whereby he de­ceived them that received the Beasts marke, and them that worshipped his jmage, these both were cast aliue into a lake of fire, burning with brimstone. And thus mani­festing to our lord the K. that Iesus Christ is onely K. of Israell, that sitts vpō Davids throne, & there­fore onely hath the power of the King of Israel, and none may partake with him in that kingdome and power, who had the Spirit without measure: and yet neither he, nor his Appostles that had the Spirit without error to deliuer the Counsels of God, did ever by example, practice, nor by rule comaund nor give power that anie should be com­pelled by anie bodily punishment to obey their lawes and Ordinances, which were infalibly true holy, and good: How much lesse ought our lord the King to comaund, or give a power to Arch-Bs. & lord Bs. (men full of the spirit of error) to make lawes & Canons with aucthority from the King to compell by imprisoment & sharpe persecutions, the Kings true subiects, and people of God vnto the obediente thereof: who for their religion to God (although they be contrary mynded to the K. therein) ought not (seeing they deserue not) to be punished either with death or bonds: & this is cōfirmed to the K. by the testimony of King Agrip­pa and noble Festus the governor, who adiuged Paul to have done nothing worthy of death or bonds, but that he might have bene loosed, if he had not appealed to Cesar: & yet Paul was contrary myn­ded to Cesar & to the jewes in his religion to God: [Page 75] But they iudged him by the lawe of Nations: by the power of which law, the Kings of the nations are to rule & judg, according to their owne severall lawes, against which law, Paul had not transgres­sed for his cause was concerning the faith of Iesus Christ which could not be judged by that law.

And let our lord the King give his servants leave to comend this to the Kings best observatiō, which is worthy to be observed: that, where soever in the new testament throughout, the professors of the faith of Iesus, were adiudged by earthly rulers & Governors, for anie thinge that they did or held of conscience, to God, & of faith to Iesus Christ, if earthly Rulers and Gouernors tooke the cause in hand by their power, the iudgment was alwaes wicked and abhominable. And if our lord the King will but begin his obseruation at the fore-runner of Christ, Iohn Baptist, whome Herod put in prisō and beheaded. And then let the King come to Iesus Christ, whome they iudged and crucified, finding no evill he had done. And so if it please the K. to looke throughout the whole booke of the Act. there the King knowes how the disciples of Christ, were im­prisoned, threatned, beaten, stoned: The made Saul hauock with his letters of Comission, and entred into every house and drew out both men, & wemen and put them in prison. Then Herod stretched furth his hand and vexed certen of the Church, and Killed Iames the brother of Iohn with the sword, and Caught Peter and put him in prison. Then were Paul and Sylas taken at Philippi, by the Gouernors and people, and were sore beaten & cast into prison, and the Iailer comaunded to kepe them surey, being charged to preach Ordinances which were not lawfull for the Romans to receive nor observe.

Here may our lord the King see a true patterne, how the people of God are persecuted, when the [Page 76] Civill power doth iudg their cause of their faith, and profession in their religion to God. Thus have worldly Gouernors delt with the Church of Christ, when the disciples fell vnder their censure for their faith to God. And all these sentences of death, bonds, and persecutions the King can iugd to be vniust and vnlaw full, in that these Rulers and Gouernors had no lawfull power nor aucthority to iudg Christ, nor his disciples for matters of faith, they being in all other thinges obedient to their lawes. But men wil say all this is answered in one word. They were heathen Rulers. Now if our lord the K. will challeng a Prerogative or power, becaus. he professeth Christ, then let it be lawfull for the King servants, to tell the King that it he will pro­fesse to be a disciple of Christ, that gives the King no power to do anie of all these thinges to impri­son, to banish, to put to death, that belongs onely to his earthly Kingdome: for Christ and Appostles had no such power given them: neither taught they the disciples to take vpon them anie such power, and to execute it vpon the contrary mynded, but taught them the cōtrary to instruct thē with meeknes, and by preaching the word seeke their conversion, with all long suffering, and not to destroy them by severe punishments: yea the disciples of Christ must wait and labor for the grafting in againe of the Iewes, according to the prophesies of the scriptures. Rom. 11.24.27. and therefore the King knowes they may not be destroyed, although they be the greatest enimies of Christ that are vpon the earth, and have, and yet do cast the greatest reproach and contempt vpon Christ, with such words, as are most fearfull to vtter: yet must the disciples of Christ wait for their conversion, and not worke their de­struction. And let our lord the King call to mynd, [Page 77] how the Appostle Paul teacheth all the disciples of Christ to be mynded towards all infidells Rom. 1. 14.15. where he saith. Iam debter both to the Grecian and to the Barbarian both to the wise and to the vn wise. And the same Appostle 1. Cor. 9.20.21.22. saith, To the Iewes I become as a Iew: to them that are vnder the law, as though I were vnder the law: to them that are without the law as though I were without the law: to the weake I become as weake, that I may wīne the weake, I am made (saith Th-appostle) all thinges to all men, that I might by all meanes save some. All these instruc­tions and directions, are for our lord the King to direct the King how he should go in and out with holines & all meeknes before his people to wynne them to Christ: and not to set vp a Cruell Hyrar­chy to make havock of the K. people, (as. Saul did) pulling them out of their houses both men and we­men: casting them into prisons: forceing them to flee the land, and persecuting them with all cruelty. May the King suffer all this to be done by his po­wer, vpon this ground of being a Christian King? the Kings servants shewe the King yet once agai­ne in all humility, that Christ the King did not so himself: he never appointed to be punished anie one man for desobeing his Gospell, with the least bodily punishment. And therefore wee instantly exhort our lord the King that the King would be no longer seduced by those most dangerous deceivers, that have gottē the Kings power to punish those, that Christ, the King of Israell would not punish: & that persuade the King that the King hath the same power in the Kingdome and over the house and people of Christ, that the Kings of Israell had in that Kingdome, and over that house, and people of God, as it was the Church of God.

Wee (according to our great weaknes) have shewed to our lord, the King before, that the King cannot challeng that power, meaning onely in res­pect of Religion. And wee will by the Kings fa­vour repeat the substāce, of the whole ground in few words: and wee beseech the King that wee may the rather do it, in that the whole cause depends thereon. And wee repeat it vnto the King in these few words, which shall never be disanulled or made void, whilst the heavens and earth en­dure: not because they are our words, God for­bid, anie such arrogancie should possesse our harts: but they shall never be made void, neither shall anie ever be able to gain-say them with anie shew of truth, because they are the words of the ever­lasting God of truth, whereby wee shew vnto the King, that the King cannot have that power (in respect of Religion to God) in the kingdome and over the house and Israell or people of Christ now, that the Kings of Israell had in the old Testa­ment, or in the tune of the law. The ground wee repeat vnto the King is this. That the king­dome of Israell was an earthly or worldly king­dome: an earthly or worldly Temple, Taber­nacle, or house: an earthly or worldly people: and the King an earthly King, who in and over all that kingdome, Temple, and people could re­quire onely earthly obedience. But the kingdome of Christ now, is an heavenly kingdome not of this world: his Temple, Tabernacle, or house an heavenly Temple, Tabernacle, or house, his peo­ple, a heavenly, or spirituall people, not of this world: and the King Christ Iesus a heavenly spirituall King. requiring spirituall obedience.

Therefore our lord the King can not as a King have anie power over this kingdome, Temple [Page 79] Tabernacle, house and People of God in respect of the Religion of God: because our lord the King his kingdome is an earthly kingdome: and to our lord the King belongs onely all earthly obedience service, and duty, which ought to suffice anie earth­ly man. And the God of all Grace, give our lord the King a gracious hart fully, to be satisfied and contented with that great honor power and digni­ty that belongs vnto the King and to give glory and honor to God for it, that it may go well with the King and his posterity for ever. And the God of heaven deliver the King from all such en­chanters of Egipt, as shall perswade the King to take vpon him the power of the Kings of Is­rael, over the Church of Christ, onely for the setting vp, and supporting of their High Priest hood with vrim, and Thummim, with Pompe, and power: and the Leviticall revenewes of Israell, which they challeng and hold as apperteyning thervnto forceing the Kings people by cruelty to obey them, as though with them onely remayned, the oracles of God.

And now if they will shew anie manner of vp­rightnes vnto God, or faithfulnes to the King or anie regard to Gods people, let them not ma­inteyne their kingdome, which they have ob­teyned of the King by deceit and flatteries, as is pro­phesied Dan. 11.21. Let them not mainteyne it by the Kings sword and power: but let them come furth with that sword and power, whereof they glory so much, and vse so little, and mainteyne their names power & cruelty with it, and wee professe be­fore God, & the whole hoast of heaven: & before our Lord the King and all his people, that if they can prove evidently to our consciences by the holy word of God, that wee may obey them in all their [Page 80] Canons and decrees, and give them those names and titles, without the everlasting destructiō of our soules and bodies in hell: yea if they can but prove that wee ought to rest or depend vpon their iugd­ments & vnderstandings in the exposition of anie one part of Gods word: or that they have power to ordeyne and appoint anie one Ordinance, or the manner of administring anie one Ordinance in the worship of God and Church of Christ, wee profess. vnto our lord the King wee will yeild them all the obedience they require. But if they will prove these thinges onely by Conuotation Canons, how can our lord the King require that the Kings ser­vants should dishonor God, by casting his holy truth away, and with it the salvation of our soules, and depend vpon their Canons, and yeild them obedience, and perish both in soules and bodies. Wee have rather chosen thus to say downe our lives at the feet of our lord the King in presenting the cause into the Kings presence. Saying with Ester. If, we perish, we perish for coming thus boldly vncalled into the Kings presence: but we will wait with hope and expectation, that through the gracious worke of the lord, the King will hold furth his golden rod, that wee may live: and not so onely but also that by the Kings meanes comfort and delivrance shall appeare vnto Israell. And that our lord the King will say, as that great King of Persia said, Ezra. 1.2. The lord God of heaven hath given me many Kingdomes of the earth, and hath comaunded me to build him an house in Ierusalem, who is he amongst you of all his people, with whome his God is, let him go to Ierusalem & build the house of the lord God of Israell. And as King Darius said, Ezra. 6.7.16. Suffer the worke of the house of God, that the Israelites may build this house of God in his place, that they may offer sweet [Page 81] odours vnto the God of heaven, and pray for the Kings life and for his sonnes. And as Artahshashte King of Persia said Ezra. 7.23. what soever is by the co­maundement of the God of heaven; let it be done spedily for the house of the God of heaven, for why should he be wroath against the Realme of the King, and his chil­dren.

Thus beseeching the director of all harts to direct the Kings hart in these thinges, wee continew praying for the King and his Sonne, and the Kings Realmes and children. That the King and his seed, to Gods glory, may sitt vpon the thro­ne of Great Brittane whilst the earth endures, pos­sessing from God, wisedome and Riches, and Ho­nor befitting the dignity of their high Renowne: & that they may walke in the waies of god that god according to his promisse may prolong their dayes. And the Lord give all the Kings people faithfull, vpright, and honest harts, that they may all with one hart as one man. Feare God: and Honor and obey the King, with all the honor and obedience that hath, or can be due to anie earthly King or Prince, which is, all earthly and worldly obedience with lands goods, bodie, and life.

And wee most humbly supplicate our Lord the King and all the honorable and worthy Gouer­nors vnder the King that they will not suffer them selves to be missed in judgment in condemning vs as movers of Sedition, and our bookes for sedi­tions bookes, because wee differ from the recieved profession of Religion in the land, but that they will according to that great gravity and wisedome that is vpon them, wey what Sedition is, and they will easly find that to professe and teach a differing judgment in Religion to the State, cannot be pro­ved [Page 82] Sedition: for then had our Saviour Christ, and all his Disciples bene found seditious persons, which neuer could be proved against them: neither could Tertullus with all his Oratory prove Paul a mover of Sedition to Felix the Gouernor who was willing to pleasure the Iewes in this matter Act. 24. if he could have found anie advantage against Paul: but vnder all that excellent and mighty Go­uerment of Cesar, vnder whome there was so ma­nie wise Kings and noble Gouernors, difference in Religion could never be proved Sedition against the S [...]ate. Neither could it ever be proved Sedi­tion in all or anie of those that differed from the professiō of Religiō established in Q. Maries daies although they taught and professed the same as even the Lord B. them selves will confesse.

And it is neither accounted nor found Sedition, in divers excellent well Gouerned Nations round about, to professe and teach a differing judgment in Religion from the profession generally esta­blished, as our Lord the King and all his worthy Gouernors see and knowe. It is but the false sur­mise and accusation of the Scribes and Phariseis, who feared their owne kingdome: and of Deme­trius the Silver-smith with the Craftsmen, whose Craft was in danger, whereby they gott their goods Act. 19. they them selves raised tumults and moved Sedition, and ever laid the blame vpon the Disciples: even so is it now and ever wilbe, that such as feare their owne kingdome and private gayne, do, and will falsly accuse the Disciples of Christ as movers of Sedition against the State. And if the lord Bs. will not be found false accusers herein, as their predecessors have bene, thē lett thē (if they can) forbeare to accuse before they have cause.

But let them take heed least when they shall see fyve in one house devided, three against two, and two against three, the father devided against the sonne, and the sonne against the father ect. let them take heed, they call not that Sedetion, if they do, they shall call Christ a sower of Sedetion, for what was his disire, but that the fire of such Sedetion should be kindled Luk. 12.49.52.53. And may it please our Lord the King and all that are in au­thority of Gouerment vnder the King, with their wise judgment to consider that it wilbe a straing thinge to condemne men for Sedetion, who pro­fesse and teach that in all earthly thinges, the Kings power is to be submitted vnto: and in heavenly or spirituall thinges, if the King or anie in autho­rity vnder him shall exercise their power a­gainst anie, they are not to resist, by anie way or meanes although it were in their power, but rather submitt to give their lives, as Christ & his Disciples did, and yet kepe their consciences to God: and they that teach anie other Doctrine, let them be held ac­cursed.

VVE being yet (through the helpe of our God) most disirous to a wakē all you of our owne Nation out of that dead securiy, and spirituall slumber, wherein as in the Sea, you are all over whelmed, and finding no better nor anie so fitt por­tion of Gods word to effect these our vnfained di­sires, as this prophesie of our Saviour Christ Mat. 24.15. which prophesieth of daies of so great tribulation: and it is repeated Mark. 13. and Luk. 17. and Luk. 21. all which places of the Evangelists must be most carefully and diligently compared together, because the wise reader shall find (by good observation) that there are 4. Pro­phesies of our Saviour Christs, by the Evangelists set downe together, which are, 1. the destruction of Ierusalem 2.ly the daies of the exaltation of the man of sin, sene and discovered 3.ly the days of the Sonne of Man, in the brightnes of his coming for the consuming and abolishing of the Mistery of Iniquity; the abhomination of desolation, the Man of sin. And lastly the day of Christs coming to judgment.

Every one of these Prophesies must be diversly considered of, with their proper apperteynings, for the true and holy vnderstanding thereof, and not confounded together. Two whereof, wee have, and shall (by the grace of God) speake of, as God shall enable vs 1. the exaltation seene and discovered, and the dangers of those daies 2.ly of the days of the Sonne of Man in the brightnes of his coming, for the consuming of the Man of sinne, as being most fitt Scriptures to stir you vp, to the conside­ration of your spirituall estates and standings, and to direct you therein (the Scriptures wee meane, not wee) if you will not harden your neckes and perish in the waies of death and sinne.

And as wee have endeauored to proboake you to looke vp, that you might see the abhomination of de­solation set vp in the holy place, & how the kingdome of the Man of sinne is even within you all that submitt your selves in anie obedience to the power of the first, or second Beast, bearing the Beasts mark, or the print of his name: so shall wee also be willing, with the helpe of our God, to stir you vp to consider of the great dāger that our saviour Christ hath fore-shewed shalbe in these daies, when men see the abhomination of desolation set vp, and according to our Saviours exhortation begin to flee, as all that have eies may see, men now begin to do. The danger that Christ foretold of, is: that in those days (which are these daies) manie shall come (who now are come) in Christs name, and say: Loe heere is Christ, Loe there is Christ: and manie false Christ shall arise, and manie false Prophetts, and shall shewe great sig­nes and wonders so as if were possible, they should decei­ve the very elect. Way then with your selves whe­ther you had not need to consider, when the daies are so dangerous & perillous, as if it were possible the very elect should be deceived: such is the danger of these daies, by reason of the false professions of Christ, and false Prophetts that do arise. And seeing the false Prophetts are the Teachers and maintey­ners of the false professions, wee shall endeauor to discover them both vnder one, and will onely speake of such false Prophetts, and professions as are amongst you, and knowne to you, not burthe­ning you with the multitude of straing and forreyn false Prophetts and false professions that are in the world; whereof wee generally admonish you to beware of; but it is full time that you tooke to those false professions and false Prophetts that are [Page 86] amonge you, if you have anie regard at all of Gods glory, or the salvation of your owne soules.

And seeing wee cannot speake of the false Christs, or false professions of Christ that are amongst you, but wee must name them, wee pray it may not be offensive that wee tearme them by such names and titles, as men distinguish them.

The first where of is, that great, and so much applauded profession of Puritanisme. The which profession to prove it is a false profession, yea and such a false profession, as wee know not the like vpon the earth, wee shall not need to produce anie testimony but your owne: for whereas in your so manie bookes, you cry out of the thinges that are amisse among you, and sue, and supplicate, and yet still continew in your former waies, you testifie hereby against your selves, that you are vnrefor­med, and that there is a way of reformation, wherein you would be, if you might have leave or license to enter thereinto: which seeing you can­not obteyne, you iustify it lawfull to walke in an vnreformed profession of Religion, vpon this ground because you may not have leave by act of Parliament to reforme. What falser profession can be found vpon the earth then this of yours, who professe that you knowe a way of much truth where in you would walke, but you do not, be­cause you cannot by the superior power be per­mitted.

Let this suffice in this place to prove that you walke in a false profession of Christ, by your owne acknowledgment, calling dayly for liberty that you might reforme your selves, but seing it will not [Page 87] be granted; you go on in the false way you disa­prove of. Your grounds and reasons wee shall here­after (by Gods assistance) try: but in the meane time let Gods people knowe, that there will never warrant be found, to give men liberty for anie time, to deferr to eschew evill, and to refrayne to do good, for feare of men, or in obedience vnto men, or vnder anie pretence what soever. Most wicked and false is that profession; and most false Prophetts are all those that professe and teath such a doctrine that men are not bound without anie delay, al re­spects laid aside, with all speed to eschew evil and do good, as that true Prophett, David did, and taught who saith, Psal. 119.60. I made haist and delayed not, to keepe thy comaundements. And so wee proceed to shew that all your Puritane Prophetts (so called) are false Prophetts, and such as our Saviour Christ fortells of, who say, Loe Here is Christ, but comaunds, beleeve them not.

And although wee might prove you all false Pro­phetts because you teach manie false doctrines, yet wee hold it the most easy and plaine way, for the vnderstanding of all to shew you to be false Pro­phetts, because you are not sent, nor called of God, & herein shall you have the least deceaveable shewe for your selves.

But before wee speake of your not being called & sent of God (which must appeare by your Election and ordination vnto the Office or worke of a Bishop or Pastor, for other Prophetts wee knowe none amongst you) wee will set downe the gifts and gra­ces, wherewith they are to be qualified, that are to be elected and ordeyned, and vndertake that Office: as also how their wives & childrē are to be qualified [Page 88] And these are the words of him that said, Let there be light, and there was light. And of him that said thou shalt have no other Gods before my face, and of the Law-giver, all whose lawes are perfect lawes.

These are his words, and this is his law. Let a Bishop or Pastor be the husband of one wife, wat­ching, temperate, modest, harborous, apt to teach, and able to exhort with wholsome doctrine, and to convince them that say against it, nor given to wyne; no stri­ker, not given to filthy lucre, but gentle, no fighter not covetous, one that can rule his owne house honest­ly, haveing children vnder obedience withall reverence. Let him not be a yong Disciple, or newly planted in. Let him be well reported of, even of them that are with­out. Let his wife be honest, no evill speaker, sober, faithfull in all thinges. This is the law of God 1. Tim. 3. Tit. 1. according to this law, in every perticuler, must a Bishop or Pastor, and his wife, and children be qualified for it is the law of the perfect law-giver. And thou shall have no other Bishop or Pastor before his face. This wee set downe to put you and the people of God in mynd to looke first, that you their Bishops or Pastors be thus qualified, for all that are not so both in them selves, and their wives and children are not sent of God to be Pastors of his flock, but are false Prophetts in the first degree, for God sendeth none but those that are according to his owne rule: and hereby may you see that every ho­ly man and excellent preacher may not be a Bishop and Pastor over the house of God.

And now Election and Ordination, which is the doore and way, whereby the true Bishops and Pastors of the flock do enter. The holy ghost doth teach. Act. 14.23. that election and Ordi­nation were performed in and by the Church or Congregation with fasting and praier: this is the doore & way, and all that have entred by anie other way, are theves and robbers, as our Saviour Christ testifieth Ioh. 10. Are you not all now at once convinced? and must you not all be forced to confesse that you have no such Election nor Or­dination? is your purchased Election of Patrons either perticuler men, or of deane and Echapter, or some Colledg▪ or the private Election of some frend like vnto this holy order of Election, which Christ hath appointed in his Church, to be made with the gracious free & full consent of every hart & tongue in the whole congregation? how woefull and wretched is the estate of you all (if you repent not) that joyne in this great wickednes to deprive the Church of Christ of such a blessed and com­fortable ordinance of Christ, how blessed and con­fortable a thinge were it, for a holy people so to Elect their Pastors that should lead them, and feed them with the wholesome word of doctrine and Exhortation, and watch over their soules in the lord.

And what a blessed comfort were it for a holy man to be so elected of a holy people: so should a Godly people have holy Pastors over them, whom they would all love and reverence: and so should Godly Pastors have a holy people to followe them whome they would carefully feed and cherish, and this is the Ordinance of God, and law of [Page 90] Election: but to get an Election for monie either of a mans owne, or of his frends, or by private favour or frendship or beholdinges to men, and so corruptly to become a Pastor over a flock of people diversly affected, and manie openly prophane and wicked, here is an vnholy Election of an vn­holy Pastor, over a corrupt and vnholy flock, this is not to enter in by the dore but to clyme vp ano­ther way, which seeing you all do, not anie one of you entring by that holy Election which Christ hath appointed, Christ him selfe hath adiudged you all, not to be the shepherds of the sheepe, but to be theeves and robbers.

And thus are you all false Prophetts: how shall you be able to stand before the lord in this matter? or how can you iustifie your selves before men? will you make the word of the lord of no ef­fect, and blesse your selves in your owne waies, if you shall still do so, as you have long done, yet shall you not be blessed of the lord, in that you do herein violate and vtterly abolish that holy law of Election, which Christ hath ordeyned in his Church for the chusing of the true shepherds of his sheepe, and for the keeping of theeves and robbers out of his shepefold.

Next in order to be spoken of is Ordination, a ho­ly ordinance of God, comanded by the holy ghost Tit. 1.5. and the example of the administration thereof, given vs by th-Appostles in the church of Christ Act. 6.6. & practiced by the disciples Act. 13.1.3 And taught vs to be a doctrine of the beginings of Christ, and of the foundation Heb. 6.1.2. being called [Page 91] the Doctrine of laying on of hands. And this Ordi­nance was performed and done in the presence of the Church or congregation by fasting and praier and laying on of hands, ordeyning, and appoin­ting, and seperating thereby those that were Elec­ted and chosen to Office Act. 6.6. and 13.2.3. and 14.23. And all this was performed and done by, and in that Congregation whereof they were cho­sen Officers, the Church or Congregation being in this holy māner assembled together to performe this [...] ordinance all fasting and praing to the lord with one hart and soule to give a blessing vnto that his owne Ordinance.

Is your Ordination like vnto this? which the best of you all are fayne to get by sute and service, by riding and runing, by attending and wayting, by Capping and curtseing, and at last by prostra­ting your selves on your knees at the feet of an Arch-Bishop or lord Bishopp receiving your Ordination from him, who herein exaltes him self above God, exercising the power of the beast, dispoy­ling Christ and his Church of this holy Ordinance takeing it wholly into their owne power, and disposing of it onely to such as promisse faith full obedience vnto the Hyrarchy of Arch-Bishop, and lord Bishop which is the second Beast, and which your selves say, both in words and writings is an Antichristian Hyrarchy. The lord give you eies to see how you have broken the Covenant of the lord in polluting and abolishing this his holy Or­dinance, and be ashamed to remember the Cove­nant you have made with this Hyrarchy, by which Covenant of obedience you have gotten your Ordi­nation, and so are the Prophetts of the Beast: for to whome soever you give your selves to obey, his servant you are to whome you obey.

Rom. 6.6. although you deny him in words as you do. Have you gotten an Office of the Hy­rarchy, and vnder the Hyrarchy, and will you in words and writings protest against the Hyrar­chy, and yet reteyne your Office, which you have gotten by promissing obedience therevnto? and thinke you to serve Christ with this your stolne Of­fice? Halt not so betwene Christ and the Man of sinne: but if you will deny your lords that have preferred you to Office, deny their Office also, in both which you shall do well, but if you will reteyne your Office reteyne your Lords also that have preferred you, in both which you shall do evill. What conscionable answere will you make to these thinges? dare anie affirme that Christ hath appointed such an Ordination, either in the manner of administration, or in the meanes of co­ming by it? hath Christ appointed you to sue, and make meanes to a Prelate and ride manie myles with letters of comendations, & pay all fees that are due (wee speake within our compasse) to get Ordination? Did Th-appostles ever or­deyne Pastor but before, or in the presence of the flock? did anie ever go and sue or seeke to Th-ap­postles to be ordeyned? and when anie were or­deyned did they kneele downe at Th-appostles feet? and did Th-appostles bid them receive the holy ghost? is this the manner and meanes set downe in the scriptures of coming by Ordination? and if it be not, how dare you seeke and submitt your selves to it. Will you say that Christ hath appointed no certen due order and meanes of Or­dination? then do you blaspheme in saieing the rules and examples of the new Testament are vn­certen rules of direction, and so make you Christ [Page 93] not so faithfull as Moses. Is the holy Ordinance of laying on of hands one of the doctrines of the foundation Heb. 6.1.2. and may it be come by, by anie meanes, or from anie persons yea even from the Pope? and you approve of it as you do, seeing you have no Ministery but from Rome, it is the roote from whence all your Ministery is sprung, and the Wild Olive wherein you are all by your Ordination engrafted: and therefore as the roote is, such are the branches: and the roote you all confesse is most vnholy, and so doth the lord judg you, you evill servants out of your owne monethes, you are all most vnholy, and false Prophetts, the Prophetts of the Beast, and not of Christ in that you are not Elected, and Ordeyned by the rules of Christ and have not the word of God nor testimony of your flocks for your true entrance.

What can you now have to say for this your Of­fice thus vniustly come by? except you will plead possession (how vniustly soever it be come by) for a good title, and so justify Ahabs possession of Na­boths vineyard, when Iezabell had slayne the right owner thereof. As the lord liveth, no lesse, but much more is the wickednes of your possessi­on, in that the Beast hath troden vnder foote and crucified the Sonne of God Reuel. 11.8. and sitts as God in the Temple of God, and hath appointed you his Preists to serve at the Alter, and thus have you consented together in evill, and trample vn­der foote the Testament which Christ hath purcha­sed with his blood, and have broken into the sheep­fold of the lord like theeves and robbers and do nothing but steale, kill, and destroy: for you distroy all the people that submitt to your Ministe­ry, in that you bring them thereby vnder the po­wer [Page 94] of the Beast, you haveing fallen downe on your knees and worshipped the Beast, receiving your spirit and Office from the Beast, and the people are all partakers of this sinne in that they admitt of you in your Office, and thereby yeild that power which Christ hath reserved, in his owne bo­dy, (which is his Church) vnto the Beast: so are you all dispisers of the law of God, and have given away his holy Ordinance of Election and Ordination, which he hath by his owne word and Spirit ap­pointed in his Church you have given Christs ho­nor herein vnto the Beast: and so are all both Preists and people worshippers of the Beast and his jmage, and have received his marke, and there­fore shall you all drinke of the mere wyne of the wrath of God, if you repent not Reuel. 14.9.10.

And thus much to the ministery of the Puritane profession, to prove them all false Prophetts, as those that runne and God hath not sent them, their Election and Ordination to their Office, and their possession of their Office being most vnholy and vniust, not being according to the exact rule of the law of Christ Iesus distinctly and most per­fectly set downe in the new Testament, which he hath purchased & sealed vnto vs, with his blood, to stand for a law of Election and Ordination for ever: vnto which who soever addeth or taketh away either in word or action, by Doctrine or example, the Lord will add vnto them. all his judgments, and take away all his mercies Reuel. 22.18.19.

You being thus by the word of truth all declared and proved to be false Prophetts, not haveing en­tred into the shepefold by the dore, it must needs [Page 95] follow according to the words of the Lord, that all the great signes and wonders that you shew in this your false ministery are lying signes and wonders.

Let it not be grevious vnto you to heare of these thinges whereby to provoake you to wrath, but let it be grevious to you, that you thus sinne, and so be provoaked to indignation against your selves, that you may come to repentance.

Here is all your Zeale of wonder, and signes of so great fervency, whereby you worke vpon the blind consciences and ignorant affections of the simple deceaved soules, proved to be false and de­ceaveable: all your fire wherewith you kindle the harts of men, and seduce simple woemen, make­ing them beleeve you have brought it from hea­ven, all this is but the false enlightning and heat of a false spirit, even of that spirit which your spi­rituall Lord breathed vpon you, when you knee­led on your knees before him, and he laid his hands vpon you, and most blasphemously, even in the high dishonor of the spirit of grace, bad you receive the holy ghost, by and in the power of this spirit do you preach and pray, and do all your great wonders, and other spirit have you none, for this is the spirit to which you have submitted, and by this spirit onely are you sent, and there­fore are you all false Propheets, and you have not the spirit of God abiding in you, ye are gone out of the way, ye have caused manie to fall, ye have broken the Covenant of levi, in that you are admitted to the Order of Priesthood by the Man of sinne [Page 96] who is an adversary against God, to whose blas­phemous consecrating of Preists directly contrary and opposite to the holy established ordinance of Iesus Christ in the Gospell [...] the spirit of God can give no approbation [...], neither ad­mitt of such to be the Prophetts of God (that have not entred by Christ the true doore and way, but have entred by him that sitts as God in the Temple of God) but adiudgeth you all to be false Prophetts.

Leave of therefore your great daies of humilia­tion by fasting and praier, wherein sometymes you make the people to Cover the Alter with teares, and whereby some of you have taken vpon you to cast out manie Devills, goeing on to the hight in shewing signes and lying wonders, to deceave if it were possible the very Elect according to the prophesie of Christ which is thus fulfilled in you. Kindle fire vpon the alter of the Lord no more in vaine, the Lord hath no pleasure in you. neither will accept an Offering at your hand, but will curse you as deceavers, who vow a holy Offering, but bring a Corrupt Sacrifice vnto the Lord Mala. 1.14. and all this you do, and shall do, so long as you serve in your Office and Ministery, received by the power and authority of the Man of sinne, contrary to the holy Ordinance of Election and ordination appointed by Christ in the new Testa­ment.

And now al these thinges we dare not but thinke you have done, and do through ignorance. Amend your lives therefore and turne, that these your great and grevious sinnes may be put away, when the time off refreshing shal come from the presence of the Lord. And take heed both you, and al the people that do with such admiration runne after you, as wee our selves have done (wee speake it to our owne shame) take heed least that now your ignorāt zeale and fiery spirits of error wherewith you have enflamed the harts off the simple, being discovered, take heed least you boyle in great heat, & gnawe your tongues for sor­row, & blaspheme the God of heaven for your paines, & for your sores, & repent not of your works, as is prophesied men shal do, Revel. 16.9-11. From which hiest measure off sinne the Lord for his Christs sake deliver you, and through Gods grace wee wil hope better thinges off you, which the Lord grant we may find in you, for the Lord knowes our vnfained harts disire is, that you might al be saved. And we exhort the people off God no longer to harken to the voice off straingers, but that they flee from them, according to the Counsel of our Saviour Iesus Christ. Ioh. 10.5. And let the people see with their owne eies, how you have al shewed your selves to bee hirelings, which are not the Shepherds, neither the sheepe are your owne, in that seing the wolfe coming, you have fledd, and left the sheepe, nay manie of you even of those that are accounted most faithful and holy, have, and do go your selves and lead Your flocks to heare the voice of strangers that are set vp, and stand vp in that Office, and publique place, which you challeng for your owne, and are glad your selves to preach in cor­ners: Others of you make a secret composition with the Hyrarchy (which you professe to abhor) and then heir some wretched mā vnder you, to surplice ād crosse, [Page 98] and sinne for you. Oh how hateful and abhomina­ble are the works off darknes of this kind, which are done off you in the light, and al this vnder a great seeming shew off holines, but is meere hypocrisie ād dissimu [...]ation because you are hirelings and not good shepeherds, who would lay downe their lives for their sheepe, rather then lead them into the hand of the de­stroyer: and if you deny them to bee theeves and rob­bers that come into your places, ād are made pastors over your flocks, against your wils, and against the mynd off the flock: then must you needs acknowledg them true shepeherds over the flock, and that they have come in by the doore, ād acknowledg your selves iustly thrust out, seeing you in your iudgments hold but one Pastor over a flock.

Wee wil not follow you in these perticulers, except further occation be offered. But remember how you compare your fellow Preists to Circumcellions or Fryers, goeing vp and downe with the bishops bulls like beggers, to see where they can get entertainment and see not al this while your selves, yea some of your cheife spirits for working lying wonders, stand in the market place to be hired from the East to the west, ād to be transported frō North to South, wheresoever you can get a good Towne pulpit, or a privileged Chappel a great Chamber or dyning parlor to administer in, how prophane soever the Towne or houshold be, you wil not let to make thē all partakers of the holy thin­ges at first, before you knowe your shepe, or your shepe knowe you, contrary to Christs owne works. Ioh. 10.14. And al the power you have to administer is, by the authority of the Bishops bull, which you have in so great contempt, and yet it is all the seale of your admittance to your ministerie, and warrant for your administration therein, a most sit warrant for [Page 99] such administrations. Oh that you could see these thinges, if you have anie, the least love of God in you cast of al these abhominations, ād become the disciples of Christ, and preach Christ in his owne ordinance as his disciples did. Act. 11.19. which if you wil not doe, bu [...] runne on in the heate of your blind zeale in this your false ministerie, thē shal you be found to be those false prophets that come in shepes clothing, of whome our Saviour Christ hath fore told, Mat. 7.22. that shal say, Lord, Lord, have wee not by thy name pro­phesied? & by thy name cast out Devils? & by thy name done manie great workes? To whome he wil answere: I never knewe you. depart from me ye that worke ini­quity. Let this suffice to have proved by Gods word, that your Election and Ordination to the Office off your ministerie is not off God: and that you have not entred in by the doore, but have climed vp another way, and therefore are theeves & robbers, false Pro­phets, hierlings, straingers, whose voices Christs sheepe knowe not, but they flee from you and wil not followe you. Ioh. 10.5. And by this are all they that heare you, and followe you, most plainly proved vp the most evident words off Christ, that they are no one of them his sheepe: for he saith: His Sheepe knowe his voice, & followe him, & they wil not followe a strainger, for they knowe not his voice. And this is al the comfort that Gods word doth afford anie one of you in your flocks that followe you, they are not Christs Sheepe. And this is all the comfort that the people can have off you. You are not Christs Sheepherds: so are you like people like Preist, like Sheepherds like Sheepe. And you shall perish everie Man for teaching and drawing them after you, because you are false Prophetts and are not sent of God: and the People shall perish everie one off them, [Page 100] for hearing and following you because you are strain­gers and hirelings▪ iff you and they repent not Luk. 13.3. This is the word off the Lord, the which you shal neither al nor anie one off you bee able to gain­say, for you shal never bee able whilst heaven and Earth endureth to make anie shew from Gods word for your entrance into your Office off ministery, and then are you vtterly confounded in al your waies, ād al the people that follow you.

Wee have spoken sharply vnto you as it may bee thought, and if wee have not wee had need, seeing you have bene so often spoken vnto, off this your false mi­nistery, and that with excellent words, and yet you have not regard [...], which might discomfort vs in you and discorage vs in our owne simple playnnes: But the love of Gods glory which (through his grace) wee hold most precious, and the longing disire off our soules after your salvation: and the salvation of this whole land which is so deare vnto vs, and wee so much wish and pray for: And the hope and assu­rance we have of Gods mercie and power to prevaile by weake meanes, these causes have stirred vs vp, driven vs on, and encoraged vs to speake thus vnto you. And wee pray you by the name off Iesus, that as there is anie purpose off hart in you to feare God, and walke-in his waies, or anie love in you to this people, whome you are bound so much to regard, with al faithful carefulnes, make haist to reforme your owne waies, and to enforme this people in the way to life, and salvation, according to the strict rule off Gods word, and do not stil lead them on in the way to death and condemnation, according to the new inventions off your owne harts, and old tradi­tions off other men.

Wee will now returne to speake a few words off [Page 101] your ground, and reasons (or rather excuses) that cause you to vndergo these thinges whereoff you cry out so much for reformation. One [...]: because it is vnder a Christian King. Wee demaund off you, how iff the King should bid you truely enforme him, whether it were more lawful for a Christian King to restraine the Church off some off the Ordinances which Christ hath appointed, then for a Heathen King? It can not bee that you would tell the King that a Christian King might more Lawfully do such evill, then a Hea­then King, iff you should, you would make Christia­nity a liberty [...]o sin, which may not bee: why then iff a Christian King may not more lawfully do such evil (evil sure you hold it to be, els why cry you out so much for reformation) neither may you more lawfully obey him in such evil, then a heathen King. Leave off such deceitfull pretences and vaine ymaginations for the which iff you should bee required warrant out off Gods Word, you would easily see that it is but an excuse off a false shewe. The Disciples off Christ, who were most obedient subiects, and taught you and vs all obedience vnto our King, yet they would not be restrained in the causes off God, but chose rather to obey God then men, and rather to suffer imprisonmēt and beating, then to bee restrained either of preaching or practicing anie off the ways off God although they were commaunded, imprisoned & beaten by the High Preist, the Counsel, and al the Elders off Israel that were no heathen Governors. Act. 5. Those were faith­ful disciples and were content to obey in al sufferings And such obedience should you have submitted vnto, iff your harts had bene vpright to God and the King herein: but you have al bene found deceitful vpon the weights ād lighter then vanity it selff in these thinges when you came to trial, and have dawbed with vn­tempered morter, and no marvil though you fel, be­cause [Page 102] the lord was not your strēgth in that you sought not the right way, but would have established a Pres­bitary Hyrarchie, and a decreing Synod, which would have bene no more pleasing to God then an Hyrarchie off Arch Bishops and Lord Bishops, and a Cano­nical Convocatiō house: for they have both one mynd with the Beast, and give the right hād off fellowship one to āother, seeking ād exercising one power, which is, to rule over mens consciences by their owne lawes and decrees. Therefore strive no more for that your waie. the Lord wil ever be against you in it: For iff a Ruling Presbitary by their Synodal decrees and ordi­nances bee lawful, then why not a Ruling Prelacy by Convocation Canons lawfull? and then why not a Ruling Pope? These are all off one Condition in their degrees, and not anie one of them more plea­sing to God then another, although they bee every one more sinful in their degrees then other, yet they al abolish Christs ruling power: but if they repent not, Christ wil crush them with a septer of iron, & breake them in peeces like a potters vessel. and wil rule his people with his Septer of righteousnes.

Your next ground and cause off vndergoing these thinges, you so much dislike, is, because you are loath to breake the peace of the Church. Where you have learned to vndergo sinne for peace sake we knowe not but sure we are of God you have not learned it. Paul and Barnabas had not learned your lesson therein, for if they had, they would not have made such great dis­sention in the Church at Antiochia as they did about the doctrine of circumcisiō: If Paul had bene of your peaceable mynds, he would (seing he had suffered Ty­mothy to be circumcised for peace sake) also have suffe­red a little the doctrine of circūcisiō, but he would not. Furthermore Thapostle comaunds the Church. Rō. [Page 103] 16.17. To avoid, or have no fellowship with those that cause division & offences cōtrary to the doctrine which they had learned. And the same Apostle warnes the Thes. (2. Thes. 3.6) In the name of the Lord Iesus Christ that they withdraw themselves from every brother that walketh inordinately' & not after the instructiō which they had received. Now if there be in you anie cōsciēce of the Religion of God, see how corruptly you walke in these things, making a shew of godlines but deny­ing the power thereof. Do not your brethren the Arch­bishops and Lordbishops with Archdeacons, Cha­cellors, and the rest, cause divisions and offences con­trary to the doctrine which ye have learned? and do they not walke inordinately and worse too, and not after the instructions that both you, and they have re­ceived of Thapostles? how then is it, that you wil not (according to the Apostles comaundment, exhortatiō, and so strait warning) avoid them, ād have no fellow­ship with them, and with draw your selves from them? is this your peace a Godly peace? which is so contrary to the whole word of God. Besides this wee must tel you (beare it patiently) that it is but ignorant dissimulation in you to say, you vndergo all these thinges because you would not breake the peace off the Church, for if you did so much tender the peace off the Church as you pretend, and that you would not have your beloved stirred vp, nor wakened before she please, why then have you written so manie bookes off open contempt? Why have you sought so much, and made challenge for disputations, why doe you make so manie loude outcries and dayly complaints and tedious Parliament suites? How can you pos­sibly device more vnpeaceable courses, except you should raise tumults contrary to the law of God and of the King (which we know is not in your thoughts) you can no way device to bee more vnpeaceable: [Page 104] Had it not bene a much more peaceable course quietly to have seperated with love and humility; then to have stirred vp so much bitter strife in the bosome off the Church whose peace you pretend so much is re­gard. Oh that you could see that it is your owne peace that you respect in al this. For what breatch off peace had it bene in the Church, iff you al had pea­ceably withdrawne yourselves, and loveingly admo­nished the Church holding it a true Church as you do, had it not bene much more peace, and much lesse troble for the Church iff you had so done? There is no question it had: but whether your peace and profit would have followed, is the question, and take heed that bee not the cause of your (for peace as you call it) vndergoing off these things. Wee could speake largly of this point, but wee spare you, onely wishing you not to perswade your selves, nor to make the peo­ple thinke that you have suffered great things, whilst you eate the fat of the Land, but knowe this, all you that eate anie bread from whose hands soever, by, or in respect of your Office of ministery, that you feed off the portion of his meat, whome you seeke to destroy, fulfilling the prophesie of Dan. 11.26. Where he pro­phesieth of the destruction of the Man of sinne, saying They that feed of the portion of his meat shal destroy him. And may not the simple vnderstand, that you getting your bread by that Office, which Office (as is proved) you have and execute by the power and vn­der the authority of the man of sinne, you feed of the portion of his meat, serving at his alter, and so eate you of the things that apperteyne to that Alter, you gayning them by that Office. And let al the poople knowe of all Estates and degrees whatsoever that give you anie maintenance or entertainment in re­spect of that Office, entertaning you as Prophets, they shal never receive a Prophets reward, but sinne [Page 105] against God, in maintening and entertaning false Prophets, although they bee as full off good mea­nings as the Papists are in entertaning their preists. Wee have not the least intent herein of diswading anie frō doeing good vnto you, but that they should not receive you, nor give you a Cup of cold water in the name of Prophets, for al their liberalitie bestowed vpon you in that regard shall never receive recom­pence of reward at Gods hands, seeing you are all false Prophets, and so adiudged by Christ himselfe in that you have not entred by Christ into the sheepfold. And if you shal anie of you open your mouethes to defend your selves herein, the word of the Lord shall convince you, and stopp your mouthes, that you shal not bee able to speake with anie vnderstanding. And now wee advise you to bee ashamed, to plead that you doe vndergo these thinges for the peace off the Church, except you wil hold your peace: For you are wise enough to knowe that there is no other way to breake the inward peace of the Church, which peace you must needs meane, for it is not in your powers nor hartes, to breake the outward peace of the Church, and there is no other way to breake the inward peace of the Church, but by words and writings of opposition and contention, and makeing devision, al which you have practised to the vttermost of your powers, and when for feare of your owne peace you durst go no further, then have you sett out your bookes of vnknowne Authors (which therein are no better then Libels) wherein you have no re­gard what troubles and dissentions you make in the Church so you can preserve your owne peace. And thus do you mainteine by al force and violēce of con­tention a most troblesome civil war, which of all is most dangerous in Church and Comon wealth, and yet you professe you suffer and vndergo al these evils [Page 106] you complaine of, because you tender the peace of the Church, and so through ignorance you fall into great dissimulation and hypocrisie, it being (if you could see) onely your owne peace you seeke, and therefore it is you vndergo these things that you disaprove off: For would you not if you might (without danger or losse) reforme your selves and as manie as you could? ac­cording to that reformation you sue for: your owne consciences can tel you, you would If the King at first had made a law, that al should have bene in sub­iection to the Bishops power and Goverment in the Church, but he would have no man punished by im­prisonment nor put out of their liveings that should refuse, would you not al that make anie conscience off your waies have reformed? If you would not then the reformation you plead for, is not needful except the King wil approve of it, and so have you striven al this while about needles things, if the Kings comaund­ment may disanul the necessitie of them, then are they needful, if the King wil permit, if not your reformatiō may be spared, ād so ought you not to have gainsaied it, as you have done.

And in this doth your iniquitie greatly abound in that you make so smale a matter off those thinges, wherein you in iudgment differ from the Lord Bi­shops, seeing the difference is no lesse then for the whole Goverment off Christ in his Church. And the Lord give you and al his people Grace duely to con­sider off it, how greatly you dishonor Christ, and make a mock off him, when you professe him to bee your King, and yet say his Goverment is not of ab­solute necessitie, so do you hold it of absolute necessitie, to give him the name off a King, but not to give him the power of a King, what great impietie off high contempt is this? What earthly King would endure [Page 107] this at his subiects hands? Iff you should do so by our Lord the King off Great Brittanne, acknowledg him to bee your Lord and King, and call him by that name and title, and bend and bow to him with words of al reverence, but wholy submit your selves to bee Governed by the lawes and Officers off a forreyne power, and that by Rebellious subiects who ought to bee obedient vnto the King, and yet are set vp as Kings, and take the Kings power from him, were you not al worthy to bee accounted traytors and Re­bels? and would not the King cast you all out off his Kingdome, or destroy you al in it? would the king bee satisfied withall your words off flattery that you could vse in acknowledging him, and calling him by the name off your King, when he should see hee had no power to Governe you by his lawes and Officers but that you did submitt to bee ruled by the Lawes and Officers off his Rebellious subiects and enimies: Would our Lord the King endure this? Haveing power in his hand to avenge himselff off you: would he not after his often proclamations made and his manie messingers sent vnto you, to commaund you to come from vnder those Governors, and that Go­verment, least ye bee destroyed with them: and to submit your selves to him, and he will bee your King and your defence: if for al this you would not harken and obey, would not the King come with his power according to his word, and destroy you all together that would not suffer him to rule over you. Certenly the King would do it in iustice, and for his owne honor, and haveing protested it with his word. Evē so be you sure wil Christ Iesus your king do by you all, if you stand stil in rebellion against him, submitting your selves to that rebellious Hyrarchie of arch B. and lord B. who ought to be his subiects, but are his eni­mies, ād exalt thēselves above him, governing you by aforteyne [Page 108] power and Goverment, and not by Christs power and goverment, and the kings proclamations are come vnto you, comaunding you to Come out from among them, and seperate your selves, and be his Children and people: And he will receive you. and bee your God and Father. 2. Cor. 6. And Go out of hir my people that ye bee not partakers of his sinnes, & that you receive not of hir plagues. Revel. 18. Thus doth Christ Iesus your King cal vnto you, and if you will not yet harken to his voice, but flatter with your tongues and say, you acknowledg him to bee your King, but submit not to bee governed by his power, he wil certenly in his iustice for his honor, haveing protested it by the word of his mouth, come against you al, and give you the Cup off the Wine of the feircnes of his wrath. Revel. 16.19. Oh people desti­tute of vnderstanding, Oh Nation not worthy to be loved: Can you thinke in your mynds that God hath given all earthly Kings, power to make good lawes, to rule and governe their people by, and comaunded their subiects to be obedient thervnto. And hath he not given Christ Iesus his beloved Sonne, (whome he hath set vpon Davids throne for ever, and made King over his people Israell) power to make true lawes and good ordinances to governe and rule his people by? and hath he not comaunded al his subiects to be obediēt thervnto? wil no king of power suffer his subiects to submit thēselves to be governed by the go­vermēt of anie other, ād so to be deprived of that go­verment which God hath given them over their sub­jects: and can you bee so vnwise to thinke that Christ Iesus who is a King of greatest power, will suffer it in his subiects? Can you not see that a King is no King if his Goverment over his people bee taken a­way, and can you thinke that Christ may bee a King without his goverment? What vanitie doth possesse [Page 109] your minds whilst you make so smale a matter off Christs goverment, saying you differ with the Bi­shops in no fundamental point, but onely in matter of Goverment. See (if there bee anie sight in you) if the Lord Bishops power of goverment were taken away, where were their kingdome? their names and titles would not support their kingdome, and this they see, and you find by their Can. 7. Anno 1603. which they have made for the firme establishing off their Goverment, knowing it to bee fundamental, without the which, their kingdome would presently come to nought even in one houre, even so have they brought Christs Kingdome to nought amongst you, by takeing his goverment from him. Who hath be witched you thus to say and teach, and seduce the simple as though goverment were no fundamentall point: knowe you not what Goverment is? Can you devide Christs goverment (as hee is a King) from his power, or his power from this goverment? Will you make him a king without goverment? Wherein then is he a King otherwise then in name? If the Lord-Bishops should compel you to denie Christ off the name of a king, in, or over his Church, would you not then say, they overthrew a fundamentall point off faith? And have you not vnderstanding to deferne, that the power or Goverment of a King is off farr greater authoritie then the name of a king, and were it not a much lesse matter for a king to bee deprived of the name and title of a king, then of the power and goverment of a king. Let the simple iudg whether is greater, a king of great power and goverment, or a king of great name and title. Let them contend, and see who shall get the victorie. All this wee set downe to shewe, how greatly you do er through igno­rance that cannot deserne that power and govermēt in earthly kings is much greater thē name and title, [Page 110] and therefore you err in Common iudgment: But you do err much more in spirituall iudgment in that you cannot deserne Christs name, and power off go­verment to bee of equall estima [...]ion, for if you doe not hold al thinges in Christ, and all things of Christ, to bee equall, and of like condition or proportion, you overthrow the nature and propertie off God: as thus: Al the Graces of Christ in himself are equall a like: and al his workes are equal a like. It was all one with God to make Behemoth spoken of, Iob. 40. and the Pismice Pro. 30. and God estemeth thē both a like: so al the word of God is a like ād of like power and authoritie, as Christ himself sheweth, when an expounder of the law asked him, which is the first and great Comaundement? Iesus answered. Thou shalt love the Lord thy God with al thy hart, soule, and mynd, this is the first and the great Comaundement▪ & the secōd is like to this. Thou shalt love thy neighbour as thy selfe. And thapostle Iames makes it most plaine that the comaundements of God are all of like power and authoritie, and al of like necessitie to be obeyed: ād the holy ghost doth shewe an evident reason, where­fore everie comaundement is a like to be obeyed, and why the breaking of one is the breaking of al, be­cause (saith the holy Ghost by Thapostle) he that co­maunded one comaunded al. Iam. 2.10.11. From which ground of truth wee thus speake vnto you in the words of the holy ghost: He that hath comaunded in the Church, the true preaching of the word, true baptisme, and true administration of the Lords sup­per: The same God hath comaunded also true gover­ment in the Church: therefore although you should have the word of God truely preached, and baptisme and the supper of the Lord truely administred, yet iff you have a false Goverment▪ you are transgressors of the whole law of God, and gilty of al.

Thus doth the word of God disaprove ād vtterly con­dēne [Page 111] that blasphemous doctrine of pous whereby you fearefully deceive your selves, and the people of God, whilst you hold and teach that Christs goverment in his Church is not fundamētall And besides the word of God we have endeavored to shew you that in al hu­mane sence and vnderstanding, a king that hath not the power of govermēt over his subiects, but they sub­mit to the goverment of strang lords, they are disobe­diēt ād rebellious, ād give their king onely the name of King: ād such subiects are you, giveing Christ onely the name of a king, but give his power of goverment to strang lords, your lord Archb. and Bishops, who enlarge you by their spirit, and you are enlarged, and who restraines you by their power, and you are re­strained, who sets you vp for shepherds, when you please thē, ād puts you downe like hirelings whē you offend thē: who if they destroy your flock before your faces, and you stand by you dare not aid thē, but give Councel for peace, to submit to their crueltie, although they should condemne your most innocēt, and iustifie the most gilty: and al this evil ād much more you iust­ly bring vpon your selves, and the people, in teaching and professing, that you differ not frō the Lord Bs. in any fundamētal point, making and accounting there by the goverment which Christ hath appointed in his Church not to be fundamental, wherein you sinne a­gainst God with an high hād, makeing Christ Iesus a vaine Lawgiver whilst by your practice and profes­sion both in deeds ād words you declare that the Or­dinances of Christ, which he hath appointed for the whole goverment of his Church, are not of absolute necessitie, and fundamētal. If the Iewes had so said and practiced against the ordināces which they recei­ved for the goverment of the Tēple and Tabernacle, and appointing the officers by the mouth of Moses, it had made an vtter cōfusiō of al, ād they must have died. And behold a greater thē Moses is here, giveing [Page 112] ordinances for the goverment of his Temple ād Ta­bernacle, and for the ordeining of Officers, against which iff you resist, and admit of anie other you must dye, except you repent Heb. 10.28.29. and 12.25. for you make an vtter confusion of al. Oh that you would but looke with your eies and see, what a confusion it would have brought into the Temple and Taberna­cle, if anie other Officers, and anie other goverment had bene brought in, then Moses appointed, had not all their sacrifices and services bene polluted ād most abhominable to the Lord? would Moses ever have endured it, and would Aaron have consented there vnto? They would not: and if all the people had, they al had bene destroied with Korah, Dathan, and Abi­ram, who would have overthrowne the goverment and Officers of the temple, for the Lord would have bene as iust in his iudgment vpon al, as vpon s [...]me. Oh that you would consider this, and forget not God, least he teare you in peeces, and there bee none that can deliver you. Are the Lawes and Ordinances given by Iesus Christ for the govermēt of his Tem­ple and Tabernacle, and appointing of his Officers, not so perfit, as those that was given by Moses? and wil not the bringing in of anie other Officers and go­verment into the Church of Christ then hee hath ap­pointed, cause as great as confu [...]ion, as it would have done in the Temple? and shal not al the sacrifices and services be polluted, and most abhominable? as theirs would have beene: wil Christ Iesus the Mediator, and high Preist endure it, or consent vnto it, anie more then Moses and Aaron would have done? if you say he would then you make Christ lesse faithful then Mo­ses, and make his Church, lesse holy then the Temple was, and his lawes and Ordinances not to pe [...]fit, as those that were given by Moses, and so shal the trans­gression against them deserve lesse punishment: but [Page 113] but all the Prophets, and Apostles, and Christ Iesus himself testifieth the contrarie to this, as you know right wel, and most especially the Author to the He­brewes handleth these thinges at large, shewing that the Temple, Tabernacle, and al the Officers, and of­fices, and ordinances off administration for Gover­ment and service, given by Moses, were but a paterne, shadowe, and similitude of the Heavenly Temple and Ordinances established and given by Christ, who is the Mediator of a better Testament, established vpon better promisses, and is the High Preist of a more per­fect Tabernacle: and hath purified al the ordinances with a better blood, & he is faithful as Moses, & is wor­thy off more glory & honor. Heb. 8.5.6. and 9.11.23. and 3.2.3. and he wil punish with much sorer punish­ment, those that dispise his Law, then Moses could. Heb. 10.28.29. Therefore take heed to your selves for you have brought an vtter confusion vpon the house of God, by submitting vnto another goverment and other Officers then Christ hath appointed in his Church, and so are al your sacrifices and services pol­luted, as theirs would have bene in the Temple, iff they had permitted anie such thinge: and if the Go­verment of the Temple was fundamental, how much more the goverment of the Church of Christ. Bee wise in spiritual wisedome, and then you wil yeild, that true goverment is of as absolute necessitie in the Church of Christ vnder the Gospell as it was in the Temple vnder the Law. And if you will bee of vn­derstanding according to all the vnderstanding off men, you wil confesse that a kings owne goverment, by his owne lawes and Ordinances is fundamental and of absolute necessitie in his owne kingdome, and over his owne subiects, or els he is a king but onely in name, and not in power: then must you needs con­fesse that Christs Goverment is of absolute necessitie [Page 114] and fundamental in his Kingdome, or els you make him but a king in name: and how can you in all true iudgment, but acknowledg that it is much better, to have the power and goverment of a King, without the name of King, then to have the name of a King, and not the power and goverment of a King. And therefore you might as well submitt to the Lord Bi­shops to take away Christs name of a King, as sub­mit to take away from him the power and govermēt of a King: but therein lyes the depth of the misterie of iniquitie in the man of sinne, in takeing wholly from him his power, and yet professing his name: and here by are al the Nations of the Earth deceived, and this it is that blinds you al, because you have the professiō off Christs name amongst you, saying he is your king, this makes you rest satisfied, although you yeild vnto him no one thinge els that apperteynes to his King­lie Office, but onelie the name and title off a King. That wee may make this plaine vnto you (for you see it not) that you give Christ onelie the name off a King in your Church, wee shewe it vnto you thus: all that can bee given to a King off his subiects, is to give vnto him all the titles off honor due vnto his name, and to submitt in obedience vnto his power: This is al that God requireth to himself in the 1.2.3. and 4. Commaundements. And this must everie King have, their name, and power, and especially Christ our King: Now the name of a King you give vnto Christ, but no power of a King: The which that it may appeare evidentlie vnto the simple wee pray you to consider that all the power of a king cōsists in punishing the evil doers, & rewarding the wel doers, as is proved Rom. 13.1-4. where Thappostle shewes, that al the powers that are, they are of God, ād they are to this end onely, to punish the evil, & reward the good. Speake now vprightly before God ād men, hath Christ this power in your Church? and are his [Page 115] Officers and people permitted to execute it? are the good by Christs kinglie power cherished, cōforted, ād rewarded, and are the evil by the power of Christ cor­rected and punished? hath Christ power by his owne ordinances, lawes, and officers, to receive ād keepe in the good, and to cast out, and keepe the bad out off the Church? if you should say, Christ hath his power in your Church, you al (called Puritanes) are condemned at once, for the most evil doers in the whole Church, because you above al are most evil spoken of, mocked, contemned, hated, Cited, silenced, excomunicated, ād imprisoned: is al this done by the holie kinglie power of Christ? then are you the most evil doers, and thē are al the proud boasters, cursed speakers, malicious, co­vetous, and flatterers, that have peace and prefermēt in the church, weldoers, is this the power of Christ? if it be not as we knowe you wil al confesse it is not, thē must you needs cōfesse that Christ hath not the power off a King in the Church: For if he have no power to punish the evil doers, ād reward the weldoers thē hath he no manner of power by his Kinglie Office among you, and then do you give him but onelie the name of a King, and so do you give him no more then Pilate gave him, when he wrote a title and put it on the Crosse. This is Iesus the King off the Iewes. But in all this you thinke to excuse your selves in that you are innocent in these thinges, and protest and seeke much to have it otherwise: even so was Pi­late, he washed his hands, and would bee innocent from the Blood off that iust Man: Hee protested he saw no evill in him: And he sought to loose him, but when he saw hee availed not, he be­livered him to the high Preists and Elders to bee Crucified: And thus doe you the best of you all, that when you cannot prevaile that Christ might have his power sett vp, (as you pretend,) you [Page 116] deliver it into their hands that destroy it, and submitt your selves vnto them also. Wil you yet say, Christ is your King? When it is thus evident that he hath no power to rule over you, wil Christ be such a King: be not deceived, God is not mocked, he wil comaund, you his enemies which would not that he should reign over you to bee slayne before him, if you repent not, no pre­tence of excuse shalbee admitted for comitting of evil, neither excuse of feare, nor of ignorance, the Lord doth teach al men every where to repent, & they that beleeve & obey shalbee saved, & they that do not be­leeve shalbee damned, which you shall all bee every one of you that submit to anie other goverment, then that most holy and blessed goverment which Christ hath established in his Church, whereof he is the Head & King. And therefore the Church of Christ is in subiection in every thinge, Ephes. 5.24. And our Saviour Christ wil no more bee the head nor savioux of such a Church that submits it selfe vnto the power of a stranger, his ennimie, then anie Godly wise hus­band wilbee the head of a wife that submits hir bodie vnto the power of another man, although she make never so manie faire pretēces of excuses: ād for this ēd and to shew al other love and duties, hath the H. ghost aptlie heere by Thapostle compared, Christ and his Church, and a husband and a wife together, to teach thereby al the love and duties of Husband and Wife one to another, and to declare all Christs love to his Church, and the duties of his Church to him againe: how can the holy Ghost by more fit and plaine com­parisons to the capacitie of man shewe, and declare the power and love of Christ, over and to his church, and the subiection that the Church is to yeild to him in everie thinge, which subiection seeing your church, wil not yeild to Christ, but denies him the whole power off Goverment over it. Christ cannot be head [Page 117] off such a Church, neither can your Church bee his bodie, for everie bodie is guided and Governed by it owne head, and none of a [...] you that are members off that bodie, are members of the bodie of Christ: But the spiritual lord Arch Bishop and Lord Bishop are head of your Church, in that it is in subiection to thē in everie thinge, as you well knowe, and therefore is it their bodie, for everie head hath it owne bodie, and you al are members of their bodie, whereof Christ is not the Saviour, but he is the Saviour of his owne body, which is his Church, whereof he is head. Ephes. 5.23. The God of grace give you grace to consider your feareful estates and standings herein, and deli­ver you frō that dāgerous delightful securitie where­wi [...]h your harts are so overipred, all your sences and affections being bewitched ād ravished by that ware of Gold, & Silver, & al excellent mettales of pearles, & al precious stones, of silke, & scarlet, & al costly vestures of vessels of yvory, and of al most precious wood, & off Cinamon, and odours, and oyntments, & frankincense, and Wyne, and Oyle, and fyne floure, and wheat, and Beasts, and Sheepe, and Horses, and Charetts, and Ser­vants, and Soules of Men, and Apples that your Soules lust after. All these things hath the Holie Ghost set downe most larglie Revel. 18. to discover the deceivea­blenes of vnrighteousnes, in al the precious delight­ful sweet, and pleasant spiritual baites and snares that are in that your glorious professiō of Puritanisme whereby your soules are bewitched and ravished as also in al other professions, amongst those people that are the waters, wherevpon the woman arayed in purple and Scarlet doth sit. Revel. 17. Of which people you are in that you are in subiection vnto the power of the Beast and his image, and therefore are al your sacrifices oblations ād incense in vaine, your Prophesieings or preachings, your praiers and prai­sings [Page 118] of God are an abhomination vnto the Lord, your silver is become drosse, your wine is mixt with water. The Lord hath covered you with a spirit of flumber, and hath shut vp your eies. Your Prophets and your cheife Seers hath he covered, because you come neare vnto him with your mouth, and honor him with your lips, in calling Christ your King, but you have taken Goverment from his shoulder, who is cal­led wonderful, Councellor, the mighty God, the ever­lasting Father, the Prince of Peace, the increase of whose government & peace shal have no end. Esa. 9.6.7. and here doth the Prophet shewe likewise, that he sits vpō Davids throne, & vpon his Kingdome to order it: but al this power you give vnto your strange Lords, and yet you crie and say, that Christ is your King. Thus do you flatter with your lips, & dissemble with your tongues, and your waies are not vpright before the Lord.

What might we say to provoake you, to set your harts to seeke the lord, and to turne your feet to walke in his pathes, and your eares to harken to his voice, which seing you wil al with earnestnes professe to do, do it with faithfulnes, and cast away al ignorant hi­pocrisie, and now that the abhomination of desolatiō is set vp before your eies, heare this voice of the lord. flee into the mountaines: ād Come out of hir my people and turne not back to that which is left behind. Reme­ber Lots wife. Math. 24.15.16. Revel. 18.4. Luk. 17.31.32. Wee will vse no more reasons to prove you are not come out of Babilon, but you owne confessiō shal witnes against you, in that you daylie complaine of your bondage, therefore you may see you are in the house of bondage, but there is no bondage in the house off God, where the Children off the free Woman standfast in the liberty, wherewith Christ hath made [Page 119] them free. Galat. 4.31. and 5.1. Why are you then stil in bondage, vnder all those Ceremoniall Tradi­tions, (which you say your soules abhor) iff you be off those that Christ hath made free? Shall we intreat you with Godlie advisednes, to consider what the bondage is, and see how you looke to bee delivered, is not your bondage you complaine off a spirituall bon­dage? in that you are restrained of spiritual libertie in the holie things: Haveing Ceremonies and Ec­clesiasticall Lawes and Canons pressed vpon you, which of Conscience you cannot obey, so is it plaine your bondage is spiritual. And how would you bee delivered from your spiritual bondage, ād who should bee your deliverer? Can you bee delivered but by a spiritual power? and cā you have anie deliverer but a spiritual Lord? if you seeke to and depend vpon anie other Lord to bee delivered from spirituall bon­dage, you take vnto yourselves another God, and set vp a spiritual power against the power of God. And whereas you should put on the whole armor of God, and wrestle against principalities and powers, and spi­ritual wickednesses, which are in the high places, and stand fast, you have shrunck in the day of bat [...]le, and have not faithfully contented for the maintenance off the faith given to the Saincts. But have, and do yeild to the Spirituall wickednesses, which are vnder the power of those spirituall Lords, the Arch Bi­shops and Lordbishops, and have cast of the armor, and sword off the Spirit, wherewith you should resist and overcome, and wherby these spiritual wic­kednesses shalbee consumed and abolished, and you have taken vnto your selves a direction after the device off your owne harts, seeking and sueing, by petitions not to God, but to mē, that you might have leave (as you pretend) to sett vp Christ for your King and Governor: and if you could get leave, you [Page 120] make shewe, as though you would reforme matters that are greatlie amisse: but seing you cannot, you are content to let them alone, and grone vnder them (for so you speake) and not to bee too busie, least you should make matters worse. Of this same condi­tion were the people of Israel, when Moses was sent to bring them out of Egipt, for when they saw that leave would not bee granted, but that more worke was laid vpon them, and that there was danger and trouble, they would have made their peace, and have groned still vnder their burthens as they had done, and so have continewed in that their bondage, as you do in your spiritual bondage, but the Lord was merci­ful vnto them according to his owne promisse, and brought them out by a mightie hand, and with great signes and wonders: and even so hath the Lord pro­missed to bring his Elect (which are those that harkē to the voice of his Call) out of this spiritual bondage of Babilon, Egipt, and Sodom, (wherein you are) by great and marvelous signes and wonders, as the spirit of God hath declared. Revel. 15. and 16. Chap. by the seaven Angels, which powre out the seaven vialls of the wrath of God vpon the Earth: But you must knowe that this is a spirituall Prophisie, and al these are spiritual signes and wonders, which the lord hath graciouslie promissed to shew vpon Babilon, Egipt and Sodom, (spirituallie so called) to the de­struction and everlasting overthrowe of the Scarlet cullored Beast, and the Woman that sits vpon him, which woman is that great Citie Babilon: and vpon all the people that come not furth at the call of his voice. Revel. 17.18. Chap. But take heed you bee not deceived by lookeing for their things with carnal eies as the Iewes did, who looked for an earthlie King to deliver them, so that whē their spiritual king came they knewe him not, but hated him, dispised him, per­secuted [Page 121] him, killed him, and cast him out, and so re­maine in transgression and vnder condemnatiō vnto this day, by the iust iudgment of God. Take heed least you do so in sueing after and seeking by earthlie meanes to be delivered out of your spiritual bondage, and when the spirituall meanes and way is shewed you, you contemne it, dispise it, hate it, persecute it, speake al manner of evil against it, oppose it, reiect it, and condemne it, and so remaine stil in your trans­gression, and vnder the condemnatiō of the iust iudg­ment of God, which the Lord hath pronounced a­gainst all those that come not furth of Babilon, parta­king thereby with hir in hir sinnes, and so shalbe made pertakers of hir plagues, which plagues you cannot escape if you come not furth, but beleeve those false Prophets that prophesie lyes vnto you. Be not de­ceived by your good intents, ād meanings, and good desires whereof you are full: Nor by your great affec­tions of zeale wherewith you abound, above al people that we knowe or have heard of, that have anie knowledg of the Gospel: wee speake not of the ignorant zealous Papists that go before you and all the earth (that knowe the name of Iesus) in these things, which makes them thinke their estates most happie. Take you heed least you bee also still hereby deceived: Wee confesse these are excellent things, if knowledg and faith go with them. Furthermore your obedience vnto the second and great comaundement, which is, Love thy neighbour as thy self, and al the particuler dueties thereof, as Honor Parents, do not comit adul­tery: Kil, steale, beare false witnesse, Covet nothinge that is thy neighbours. In these excellent duties verie manie of you greatly abound, and wee cannot but with great affections looke vpon you, and love you for them, yet knowe that manie Papists are nothinge behind you in these thinges: Therefore let not these [Page 122] things deceive you as though you had all things, be­cause you have these. You see it testified by our Sa­viour Christ: that a man may have, or do all these things, and yet not follow Christ, as is shewed in the example of that excellent Ruler whome Christ looked vpon and loved for those excellent things in him Mark. 10.21. And therefore please not your selves so much in those things, although wee acknowledg they are worthie of great comendations in you, and our soules are much affected to you for them: But iff you fol­lowe not Christ in the regeneration, that is, if you bee not borne againe of water & of the Spirit, & so enter in­to the Kingdome off Heaven, all is nothinge, as you see by the example of this Ruler. And Cornelius Act. 10. If he had not bene baptized with the holy ghost and with Water, for all his praiers and almes he had not, nor could not have entred into the Kingdome off Heaven.

Thus entered all the people off God of whose en­trance the Scriptures give testimonie, either by rule or example, and therefore if there bee anie other en­trance found out, it is not, nor cannot bee of God: this onelie is the doore which Iesus Christ hath set open for all to enter in at, that enter into his Kingdome Iohn. 3.5. and the Lord sanctifie al your harts with grace, that you may enter in thereby: For no other way off salvation hath Christ appointed but that mē first beleeve and bee Baptized. Mark. 16.16.

Thus have wee freely spoken the truth vnto you from our harts, suspect vs not of the least contempt or dispite, iff wee seene sharpe: There are multitudes of you of that Puritane profession (so called) that knowe our love is most true and vnfained to you all, and that wee cannot but love and reverence you, [Page 123] and therefore wee cannot but the more seeke your re­formation wish it, and pray for it, and wee will not give the Lord rest therein vntill hee heare vs, that wee may see your salvation accom­plished.

THe next false profession off Christ, and false Pro­phets amongst you, that wee will (by Gods as­sistance) speake of, is that false profession, and those false Prophets which are vsually called Brow­nists, you are they that say you are Iewes: but are none: and have made your selves a name to bee the Seperation, and are falsly so called, but are not, as through the helpe of our God, we shal make it plaine by the Word of the Lord, both to your owne conscien­ces: (if you wil not alwaies resist the truth,) and also to the consciences of al others. And this we will do by those grounds of truth which you acknowledg, which you must be forced either to forsake, or els be cō ­vinced by them.

And the first ground is this, in your Booke called the Apologies, the first part of your third position stands thus set downe.

A true visible Church is a Companie of people called and seperated from the world by the word of God, and ioyned together by voluntary profession of the faith of Christ in the fellowship of the Gospel. And by this meanes, that is by the word of God: and by thus doeing, that is, seperating themselves from the world and ioyning together, (say you) they are become a true visible Church. Now to come to a full dis­coverie off your false profession off Christ. Let it be observed, that you confesse you were off the World, before you seperated: Which when you were, then were you Enimies vnto Christ, for Christ [Page 124] testifieth the World hates him, Iohn 7.7. Then were you none off Christs, for those that are Christs, or off Christ, are not of the world. Ioh. 17.1 [...]. and now to be come Christs, you say you are called and seperated from the World by the word of God, and ioined to­gether by voluntarie profession of the faith of Christ, in the fellowship of the Gospel: This is your consti­tution, wherein you have erred as may plainlie ap­peare, for when you were called, and (as you say) sepe­rated you should have ioined to Christ, and have en­tred into his Kingdome, which seing you have not done, you are not seperated from the world: nor have no fellowship in the Gospel. Wee confesse the Lord hath called vnto you, and you have ioined your selves together in a voluntarie profession, but you have not ioyned your selves to Christ: ād therefore is your pro­fession a false profession, and you have a false Christ that is no Christ, as shalbee hereafter plainlie pro­ved. And to shew you that you are not ioyned to Christ you being of the world before you constituted or set vp your Church, by your owne confessions, the word off the Lord doth evidentlie declare, that there is no way for them that are of the world, who are not in Christ, but enimies to Christ, as all that are of the world are, there is no other way to ioyne and come to Christ, but onelie to. Amend their lives, & bee Baptized. Act. 2.38. and Gal. 3.27. Al ye that are Baptized into Christ have put on Christ. Let vs now intreat you on Gods de­half that you wil no longer be feighters against God in contending against his truth, from the which wee trust through the mercie of God, you shal not bee able anie longer to hide your selves: For if al men that knowe God, and his Sonne Christ Iesus, will not confesse that infidels and vnbeleevers have no other way to come, and be ioyned to Christ, but onely by be­leeving and being baptized, then you that confesse you [Page 125] were of the world before you set vp your Church, must needs confesse also that you were infidels and vnbe­leevers: for you shalbee ashamed to say that there are anie beleevers of the world, seeing our Saviour Christ saith: Iohn. 14.17. The World cannot receive the Spi­rit of truth: and Iohn. 16.8.9. The Comforter shall reprove the world of sinne, because they beleeved not in me. and Iohn. 17.25. O righteous Father the World hath not knowne thee. and Iohn, in his first Epist. Chap. 5.18.19 speakes thus, We knowe that were are of God, & this whole World lieth in wickednes. And this being the condition of thē that are of the world. 1 That they cannot receive the Spirit of truth. 2. That they beleeve not in Christ. 3. That they knowe not God. 4. That they lye all in wickednes. You con­fessing your selves to be of the world before you ioined your selves together in your voluntarie profession, by a Covenant of your owne devisings (you being of the world) your Condition was the same: Then were you without the Spirit of truth: vnbelevers, not knowing God: Lying al in wickednes, and so are you all infi­dels, ād their was, nor is, no way for you to ioyne vn­to Christ, but to amend your lives, & be Baptized, and by Baptisme to put on Christ. Which seeing you have not done, you are stil of the world: the spirit of truth is not in you: you are infidels and vnbeleevers: you knowe not God: and you remaine in your wickednes and so is your profession a false profession of Christ, and you have not the true Christ, but a false Christ, and so is your Baptisme a worldly baptisme brought out of the world, an Ordinance of the world, and not the baptisme and Ordinance of Christ, whose bap­tisme is not of the world, as he is not of the world.

Shal wee need to lay downe anie other ground to convince you, and stop al your moueths? is not this easie, plaine and evident enough. What can bee more [Page 126] plaine. You confesse (your selves) you were of the world before you made your seperation from England: and our Saviour Christ saith, that they which are of the world beleeve not in him: and who wil not grant that they that beleeve not in Christ are infidells or vnbe­leevers, then you being of the world, were infidells or vnbeleevers, and the Holy Ghost teacheth that infi­dels or vnbeleevers, must Amend their lives & be bap­tized, & by Baptisme put on Christ. And our Saviour Christ Mark. 16.16. giveing a generall direction to his disciples to preach the Gospel to al, gives likewise a general direction, what al vnbeleevers must do, iff they wilbee saved. They must beleeve and be Baptized. This strait are you now driven vnto, either to confesse that before your seperation you were infidells or vn­beleevers, and then you must beleeve and be baptized, or els that you were beleevers and faithful: and then have you Seperated from a faithfull and beleeving People, and not from the World, and you must returne to your vomit with that false prophet your first and cheife Shepherd, that hath mis­led you vp on these false grounds, who not being able (through his infidelitie) to kepe his face towards Ie­rusalem, and the Land of Canaan, hath fainted in the way, and rebelled in the wildernes, and is retur­ned to his so much formerlie detested Babilon and Egipt.

And next let vs shewe vnto you that your Pro­phets are al false Prophets, and although it bee a full sufficient proofe that they are false Prophets because they are Elected and ordeined to their Office, by a cō ­gregatiō of infidels or vnbelevers that are not ioyned to Christ, and have not put on Christ by baptisme, yet wee wil further shewe them to bee false Prophets, be­cause they Prophesies lies, and by their lying won­ders would if it were possible deceive the verie Elect, [Page 127] these are deceiptful workers, & transforme themselves into the Prophets of Christ, as though they were the Ministers off righteousnes, whose end (saith Thapostle) shalbee according to their workes. 2. Cor. 11.13.15. yet they doeing it ignorantly through vnbeleife, if they re­pent, may be received to mercy. 1. Tim. 1.13. but they must repent as Paul did, who left of being a persecu­tor, a blasphemer, and an oppressor, els he could never have bene saved: so must they leave of being false Pro­phets, seducers, and deceivers, or els they shall all bee damned: Revel. 19.20.

And first to shew how your false prophets do trās­forme themselves, whereby they are most dangerous deceivers and tempters they in the forefront of their crie, come with a maine ground of truth, ād this they vtter with a lowd voice. It is fallen, it is fallen, Babilon that great Citie. Go out of hir my people &c. and sepe­rate your selves, and come out, this is al their crie to bring the people from the assemblies of England, ād then they runne vpon England and prove it Babel, and Babilon, we confesse with proofe enough which when they have done, working a iust distaist in the harts of some people, of the spiritual abhominatiōs in those assemblies, so far as they themselves dislike, but being loath to cast Babilon cleane to the ground, and vtterlie to make hir naked and desolate, and to lay all hir honor in the dust, and not being willing, through hardnes of hart, and want of true zeale and holines to runne the rate to the end, and to seperate thēselves from al vncleanes, they teach you stil to reteine your first and cheife badg or marke of Babilon, which is your baptisme, wherein you receive the seale of the co­venant of grace as they say, ād teach you, ād this you may not part withal vpon anie condition. Is there anie false Prophetts, like these Prophets? [Page 128] that wil teach you to seperate and Come out from Ba­bilon▪ and to touch no vncleane thinge. And when they have done, teach you to reteine the Baptisme re­ceived there, which they teach, and you professe to bee the seale of the Covenant of Grace: so are you sealed vnto the Covenant of grace by Babilon: so are you made Christians and members of Christ by Babilō, for without this baptisme you are no Christians. Oh how you crie out against the sweetnes of the stollen waters of Babilon, and yet your selves cānot beware thereof, but are bewitched therewith, the which you retaine with as little vnderstanding as when you re­ceived it, and were washed or Baptized therewith.

But your false Prophets to make good the reteining of your Babilonish baptisme, like deepe deceivers with turning of devices, plead that your baptisme must be reteined, and is not to be repeated, no more then Israels circumcision, when they came to the passover, in Hezechias time. Oh that al men would see your deceiveablenes of vnrighteousnes herin: that to draw simple people after you, and to build your selves vp a kingdome, you crie against the assemblies of England, they are Babilon, Egypt, and Sodom, seperate your selves, bee not vnequally yocked with in­fidels. What fellowship hath light with darknes? What concord hath Christ with Belial? &c. Therefore a [...] must bee cast away: no comunion is to bee kept: But when you are vrged or called on for the reteyning off your baptisme you received in Babilon, then Israels cir­cumcision is your hold: so make you England Israel, and your selves Iudah, pretending hereby as though you came out of Israel, what deceitfull deceiving is this? What turning of devices? to crie, Come out off Babilon, and touch no vncleane thinge, and to shew and declare in al words and writings, that if anie man worship the beast and his image, and receive [Page 129] his marke in his forehead or in his hand, he shall drinke of the Cup of Gods wrath, applying this per­ticulerly to England: and when you have done come farth sealed in the forehead with the seale of baptisme (as you cal [...]i.) haveing no other seale for your whole Christianitie, for wee hope you wil not say that there may bee a Church of vnbaptized Christians, and all this you prove good, because Israels circumcisiō was good vnder Ieroboam, so make you a shew in this perticuler as though you came but from Israel: but if your first crie had beene come out from Israel, and seperate your selves from Israell, You might have cried long enough before anie that had feared God, or had anie vnderstanding of his truth, would have followed you to have built new Churches, and set vp an Hyrarchie of Ruleing Elders, as they and you, (brethren in evil therein also) have done. To draw to an end in this point: if you be come from Israel, then were you true Israelites before, then al that you have left behind you, are true Israelites as wel as you: for al the Ten Tribes vnder Ieroborm were true Isra­lites: and you and the assemblies of England from whence you came / were all in one estate and conditiō off profession before you seperated, and they stil re­maine as you left them, ād as you daylie leave them, they are not become Samaritanes if they were non before: if you like therefore to stand vpon this ground that you have brought your Baptisme fro rebellious Israel, then you Iudah must needs acknowledg Is­rael to bee your sister, for the Lord testifieth that Is­rael was Iudaes sister: Neither did Iudah ever denie Israel to be hir sister: therefore may not you vtterlie cast off England that is your sister Israel.

And whereas you acknowledg in your booke called the Apologie, Pag. 113. Through ignorant dissimula­tion and flatterie, that you never doubted, but there [Page 130] are thousands in the Romish Apostacie in England which receive not the Beasts marke in their forehead or hand, but bee careful to kepe the Commaundements of God and faith of Iesus, must you not acknowledg, except you bee destitute of al vnderstanding, that these thousands that are baptized with the same baptisme that you are, and that receive not the marke off the Beast: and bee carefull to keepe the comaundements off God, and faith of Iesus, must you not acknow­ledg that these thousands are a true Church, or true Churches as wel as you? Dare you say more of your selves? whereby to challeng anie preheminence: are you anie more (if you were so much) then truelie bapti­zed, free from the marke of the Beast, carefull to kepe the Commaundements of God and faith of Iesus? What darke blindnes is this, and palpable words of flatterie? To confesse in words, there are thousands in Englands Apostacie in as holie and blessed estate as anie people of God can bee, and when you have so done, both by practice, writing, and teaching, denie all spirituall comunion with anie one of them, and not to suffer anie one of them, to have comunion with you, except they make and submitt to a new Covenant with you, which covenant you have made according to the devisings off your owne harts. What Syon have you built that wil not open hir gates to men (as you confesse) truelie baptized, haveing no marke off the Beast, kepeing the comaundements of God and faith of Iesus: how woefullie are you overtaken in these things, how cā we thinke lesse of this, thē that it is ignorant dissimulation and flatterie, with such faire words to stopp the mouthes, and blind the eies of Mr. Bilson, and the Oxford Doctors, and when you had walled vp that breach, and dawbed it with mor­ier of deceitfull temper, then to professe and practice the contrarie. Thus do you when it wil serve your [Page 131] turne, make England Israel, and when you please it is Babilon, Sodom, Egipt: and hereby have you a long time, and stil do, like most subtile charmers, charme the simple and ignorant, so that they receive not the love of the truth, that they might bee saved, building and holding vp hereby your kingdome and throne: ād if anie incline to returne from you to Eng­land againe, then is England Sodom, E­gipt, Babilon, and worse iff worse could bee: and if anie make question of casting away that Baptisme or washing received there, then Eng­land is but rebellious Israel, and let hir take away hir fornications out of hir sight, and hir adulteries from betwene hir brests, and she may still bee a wife. What can bee said to this your deceitfull duble dea­ling? wee must bee forced to leave a simple duble an­swere thus: If you were Babilonians, and have Babilonns baptisme vpon you, then have you no rule nor example, that the Babilonians circumcision could bee accepted and admitted to the passover: and if you were true Israelites before you seperated, and have Israels Baptisme vpon you, and so become to Iudah, then must you acknowledg Israel from whence you are come, (which is England) your sister and so may you againe go follow the voice of that old deceiver, that hath so long bewitched you, who lies in wait for you, knowing that you cannot stand vpon these grounds, but you must bee forced either to cast away your baptisme: or els, returne from whence you had it, except you wilbee the most wilful blind people vpon the whole Earth that have anie knowledg off Christ, of the which you give iust cause off iealousie. Therefore in Gods feare take heed and perish not in your stifnecked perversnes.

To shew yet further, that you are false Prophets, and prophesie lies: wee produce out of your Booke [Page 132] subscribed with general subscription, your Apology Pag. 110. Where you gainsay Mr. Bilson, for saying you affirme by consequence, their Sacraments no Sacra­ments, & Church no Church. To cleare your selves of this imputation, you teach that wee must bee care­ful in al such causes alwaies to discerne and distinguish betwene a true Church, a false Church, and no church: Betwene true Sacraments, false Sacraments: and no Sa­craments. Your proofe and example is. Iudah a true Church: The Ten Tribes of Israel a false Church: The Philistimes and others the like, no Church. and so at this day, the Turks and Pagans may be reputed no Churches: The Romish Synagogue and al hir daugh­ters false Churches: The Christians which bee set in the true faith and order true Churches. Thus you say the difference may bee put, but you are al false Prophetts herein and teach lies, these are but the devices of your owne harts, these are your schoole distinctions where by you pervert the holie word of truth, and we exhort all the people of God, to take heed of you when you distinguish, and when you bring your matters about with, in a respect, and in a duble respect, not but that we hold it lawful to vse distinctions, and to shew re­spects, but because you vsually deceive thereby: there is no truth off God so evident, but with your distinc­tions and respects, and twofold respects, you wil per­vert it, and when you are not able with evidence off truth to mainteyne your false waies, then your di­stinctions and respects must make it good, whereby you insnare the simple, and compasse them about as with a thick mist, wherein they cannot see which way to go, but are faine through hardnes of hart and in­fidelitie (which are the causes, of their ignorance and blindnes) to give their harts to you to be led, and you like deceiptful blind guides lead them into the pit, as in this pecticuler in hand, wherein if you bee over­throwne [Page 133] and discovered your whole cause is thus far destroyed, as you are al yet once againe proved infi­dels and vnbeleevers. And wee doubt not but by the gracious aid and helpe of our God, we shalbee able by his word to convince you al herein, without whose great helpe and aid, wee in humilitie confesse, we are not able to withstand such stronge and wise adversa­ries of his truth as you are, who do exercise your sel­ves to deceive, our owne experiences and knowledg of you causeth vs thus to speake: wee hope you do it ignorantlie, or els there were no hope of your repen­tance and salvation.

To the point in hand wee say and prove by the word off God that you can in no ordinance of God distinguish or put difference by the warrant of Gods word, betwixt false and none, and your vaine distinc­tion will hold onelie in worldlie things, and you are carnall herein and sold vnder sinne, blame vs not though wee reprove you sharplie for this, because you have deceived your selves and the whole World hereby so far as your voices have sounded, and you have and do daylie destroy the faith of manie.

Wee proceed to prove that you cannot by Gods word distinguish, nor put difference betwixt false and nons, in Gods ordinances, and this the eternall word of truth doth shew. Revel. 2.2. Where the holie ghost speaking of false Appostles comends the Church off Ephesus, for examining them which said they were Apostles, but were none, and were found lyars. And vers. 9. I knowe the blasphemy of them which say they are Iewes but are none, but are the Synagogue off Sa­than. And Revel. 3.9. The same words are vttered by the holie Ghost. Thus doth the spirit of God teach vs, that a false Church is no Church, but a Synago­gue of Sathan: and false Appostles are no Appostles, [Page 134] so then are false Sacraments no Sacraments, and so false and none in Gods ordināces are al one, and you cannot distinguish nor put difference betwixt them. And for further manifestation of the truth hereof, let vs referr the thinges that are of God, to God, and so shall it appeare to all but those that will not see, that there is no difference nor distinction to bee made in Gods ordinances betwixt false and none, as thus: A true Church of Christ: a false Church: and no Church of Christ, if now a false Church bee not no Church of Christ, then it is a false Church of Christ, so is there two sorts or kinds of Churches off Christ, and so should Christ have two bodies, a true bodie, and a false bodie, what blasphemie is this? when tha­postle saith: there is but one bodie: so likewise iff you say, there is a true faith of Christ, a false faith, and no faith of Christ, if a false faith, and no faith, bee not all one, then there are two faiths of Christs, a true faith, and a false faith of Christ, but Thapostle saith. There is but one faith, In like manner, if you wil say, as you doe, that there is a true baptisme, a false baptisme, and no baptisme, if a false baptisme, and no Baptisme bee not al one, then is there two baptismes, but Thappo­stle saith, there is but one baptisme, and of all these there is but one, as there is but one God and Father off al, which is above all, and rhrough all. Ephes. 4.4.5.6. Who if he were in you all, you would submitt to this his truth, and never open your mouthes more a­gainst it. Cast away these your logical distinctions, which are fit to distinguish betwixt a false houreglasse and no houre glasse, and a false looking glasse and no looking glasse, and not fitt to distinguish be­twixt a false Baptisme and no Baptisme, a false Church, and no Church, betwixt which the holie ghost admits of no distinction nor difference. Wee con­clude therefore with the word of truth against al these [Page 135] your deceitful distinctions and lying prophesies, that a false Church is no Church of Christ at all, for Christ ha [...]h no false Church: Therefore you holding Englād a false Church, it is no Church of Christ, and so your false Baptisme is no Bapti [...]me off Christ, and so are you all infidels vnbelevers, and false Christians, that is no Christians, and you are they that say, you are Iewes and are not, but are the Synagogues off Sathan. And lett this suffice for the overthrowe of your most false and deceitfull distinction.

And whereas you bring for your proofe of a true Church, a false Church, and no Church, and say: Iu­dah was a true Church, Israell a false Church, and the Philistimes no Church, these are but your owne sayings ād devisings without proofe, whereby you have and doe mightilie deceive, although your words bee without all vnderstanding, for Israell was a true Church as Iudah was, for the Is­raelites were the true seed off Abraham, seperated from the world vnder the Covenant off God, which was the Covenant off Circumrision, Gen. 17.7-15 as well as Iudah in Hezechiahs time, when they same to the passover: And if they had beene the false seed off Abraham, then had they beene false Israelites, then had their circumcision beene false, and they had beene a false Church: So had they beene no seed off Abraham, no Israelites, their Circumcision no Circumcision, and so no Church. For a full conclusion, and a certen rule off drection from the Word off God, where­by the People off God may try all your deceit­fil distinctions off this kind: when you put dif­ference betwixt True, False, and none, in, or off anie Ordinance off God, Lett all ob­serve, [Page 136] and would to God you your selves would bee informed, that God and his lawes and Or­dinances are one. Iohn. 14.6 Off equal power, au­thoritie, and truth, and therefore you can no more say, a true Church, a false Church, and no Church, a true Baptisme, a false Baptisme, and no Baptisme, which are holie ordinances of God, then you can say a true God. a false God, and no God: and your distinc­tion wil hold no more betwixt a false Church, and no Church a false baptisme, and no baptisme, then be­twixt a false God, and no God: and iff a false God be no God, then a false Church is no Church of God, and a false baptisme is no baptisme of Christ. Your false Church then being as is shewed and proved no Church of God, then it is the Synagogue of Satan, and your false baptisme being no baptisme of Christ, then it is the baptisme of Sathan. The Lord give you to consider of your estates and standings herein, that although your contempt of ve is, and hath beene great, yet you may not stil con [...]emne Christ and his truth the meanes of your salvation, though witnessed by vs, that are so much despised in your eies.

Haveing thus shewed you by evidence off truth, that you bringing your false baptisme out of a False church (both which yourselves confesse) your baptisme is no baptisme, and that false Church is no Church, this being made plaine, as the indifferent may iudg wee will trie Mr. Robinsons ground for this reteined baptisme, who wilbee found to make haist to deceive with as manie windings and turnings as anie, an [...] he not altogether trusting to bring his baptisme fro [...] Israel, he strives withal deceitful skill to prove that their baptisme is true in one respect, though brought from Babilon. And this matter he vndertakes af [...] this manner, in his booke off iustification of seperi­tion. [Page 137] Pag. 184 185. He Commends vnto the Reader a distinction off a twofold respect: Baptisme saith Mr. R. is to be considered first nakedlie, and in the essentiall causes, the matter water. The forme washing with wa­ter into the name off the Father &c. These are the essential causes of Mr. R. naked Baptisme, in this re­spect he confesseth true baptisme both in England and Rome. Mr. R. shal wee speake angerlie to you and mourne for the hardnes off your hart, and great blindnes and ignorance? Have you lost the beginings of knowledg in the, misterie of Godlines? is all light shut from your eies, and al truth debarred from your vnderstanding, that you should write thus? That water, and washing, and words are the essential cau­ses or matter of Baptisme: if you had knowne Christ, of whose Baptisme you pretend to speake, you would never have written thus, do you knowe that Christs Kingdome is a spiritual Kingdome? his Ordinances spiritual Ordinances: and wil you confesse this with your tongue, and with your tongue and deeds denie it? Which that it may appeare plainelie you do, con­sider with your selfe, and let all that seeke the Lord in spirit and truth consider, with what vnderstanding you can say, that naked Water, washing, & words are the essential causes of a spiritual Baptisme, thus doe you spoile men through Philosophie and vaine deceit in which iniquitie you abound: away with your na­ked respect, and bee counselled to buy whit rayment that you may bee clothed, that your vile nakednes do not appeare. Knowe you not that al they that are bap­tized into Christ have put on Christ. And do you come with your Philosophie to teach simple soules a naked baptisme, and make it good with respects? The Lord give you grace to see your great evil herein, and the Lord deliver his poore people from these your deceit­ful waies, and the lord give them to learne to knowe [Page 138] from the word of God that there is but one Baptisme of Christ. Ephes 4.5. And that whosoever is baptized into Christ, hath put on, or is clothed with Christ. Gal. 3.27. and therefore whosoever shal walke with your naked baptisme shalbee found naked at the day off Christs appearing, though you peece it and patch it with greene leaves: and for your essential causes, lay downe plainlie what baptisme you speake of, and you shalbe convinced in your selfe, as thus: if you say off Christs baptisme which is spiritual, that the essential matter thereof is earthlie water, would not your ignorance easilie appeare? the like of your forme, if you should say that the forme of spiritual baptisme is bodilie washing onelie with bare words, your owne vnderstanding would reprove you. It were to be wis­hed, and you have often bene required to lay away your schoole tearmes in the causes of God, whereby you do for the most part but hide the truth, and blind the eies of the simple. How do you thinke the simple should vnderstand you in the essentiall causes and matter, and forme of baptisme? do the Scriptures shew that anie of the holie men of God did ever thus distinguish? if your Art had bene good or profitable, could not our Saviour Christ have vsed it for the ma­nifestation of his truth? ād would he not have endued his Apostles with that gift? Yea the Lord endued them with the most excellent gifts, for the evident de­claration of his truth, whereof Lodgick, and Philo­sophie was none: which vaine sciences if you had not vsed, you could never have forged so manie deceits as you have in your booke. And now wee disire you to knowe that the Scriptures teach not anie Baptisme that is in one respect true, and in other respect false: there is no such thinge in the whole word of God: these are but your owne devices, wherein you devide Christ, to serve your owne turnes to deceive, perswa­ding [Page 139] men that they are in one respect truelie bapti­zed, and in another respect falslie baptized, and if they wil come and walke in your waie, and ioyne to your societies, you can make that part which was false, true: What Poperie is this to take vpon you to dispence with the false administrations in the ordi­nances of Christ? thus do you runne into darke places whilst you forsake the lanterne that should light your pathes, which light of truth teacheth you, and all men that the baptisme of Christ, is the Baptisme of amendement of life, for the remission off sinnes. Mark. 1.4. And our Saviour Christ saith: Ex­cept a man bee borne off water and off the Spirit, he cannot enter into the Kingdome of God. Iohn. 3. and Heb. 10.22. Let vs draw neare with a true hart in assurance of faith, our harts being pure from an evill conscience, and washed in our bodies with pure water.

Here is the true Baptisme set downe, which is the Baptisme off amendement off life for the remis­sion off sinnes: And here is the true matter where with men must bee washed, which is water, and the Holie Ghost, that is pure from an evill conscience, and washed with water: Therefore can you not devide the water, and the spirit in this Baptisme, Christ hath ioyned them together, and he that denies washing, or is not washed with the spirit is not bap­tized, and hee that denies washing, or is not wa­shed with water, is not Baptized, because wee see the Baptisme of Christ, is to bee washed with water and the Holie Ghost. And to take away a subtile ex­ception, if a man bee in prison, or anie place, and bee cōverted to the lord, ād would be baptized with water but cannot, he is accepted with God, who accepts the will for the deed. 2. Cor. 8.12. and herein is the Lords [Page 140] mercie equal with his iustice, for if a mans hart con­sent to evil, he is gi [...]ie before the Lord, although he do it not Mat. 5.27.28.

Thus much to discover the great deceitfullnes off your waie in the first respect of your false distinction, wherein you would prove, onelie, the essential matter water, and washing with water, and words, he essen­tial forme: Wee passe by your forme of words, be­cause wee thinke you wil not stand vpon it, in that you see there is no certen forme of words held. Act. 10 48. and 19.5, And take this with you to consider of, that if there were anie truth in your distinction and respect, then were anie washing with water, with those words, the true matter and forme of Christs Baptisme: and so if one Child baptized another with water and those words, it is true baptisme in that re­spect, and let that Child come ād ioyne to you, ad you can make it good in al respects. Passe not these things over as you have done, for you are not able to answere them with anie true vnderstanding from Gods word and so wee come to your second respect.

Secondly you say, baptisme is to be considered, clo­thed with such appurtenances as wherewith the Lord hath appointed it to bee administred: as for example, a lawful person by whome, a right subiect vpon which, a true Comunion wherein it is to bee administred & dis­penced, in which regard, you say, you do not approve it to bee true Baptisme either in Rome, or England. If darkest error did not possesse your hart, you could ne­ver have written such thinges, but that wee knowe your stifnes in your false waies wee should pittie to point out your palpable ignorance in these thinges: did ever man of anie vnderstanding in religion write thus? You are lighter then vanitie herein: Will anie man that hath anie knowledg of God bee so blind as not to see, how the spirit of error doth lead you to iu­stifie [Page 141] that a baptisme, where there is neither the spirit off God, lawful minister, right subiect, nor true comuniō is the true baptisme and ordinance of Christ in the es­sential parts thereof.

Hath the like ignorance appeared in these daies? es­specially amongst men that will [...]rie out for proofe by Scripture in all things. If this your ground were true, then a Turk baptizing a Turk with water and those words in anie assemblie whatsoever, is the true Baptisme of Christ in the essential parts thereof: see what rocks you runne vpon, whilst you forsake the waie of truth: it may now appeare no marvil, though you would have baptisme to bee nakedlie considered, you have made a most naked baptisme and ordinance of Christ of it. First, where there is no spirit of God, no lawful minister, no right partie, to bee baptized, no true comunion it may wil be called a naked baptisme, and you a naked man of al grace and godlie vnder­standing to maintaine it for a true baptisme and ordi­nance of Christ, in anie respect. If al this wil not serve to convince you, wee will yet smite you with the rod of frō, ād breake you like the potters vessel in this point. You professe and acknowledg, that Baptisme comes in the f [...]ead off Circumcision, then let all men iudg, whether if Circumcision being administred by an vn­lawfull person, vpon no right subiect, and in no true Comunion, could ever have beene approved for the true ordinance of God in the essential causes thereoff: and whether one so Circumcised could vpon anie con­ditiōs have bene admitted to the passover? you wil (we hope) be destitute of al devices to āswere this: al those that are anie waie indifferent betwixt you and vs, wil see your great error herein, that iff a Babilonian had circumcised a Babilonian in their babilonish assem­blies, that Circumcision had not bene in anie respect the Ordinance of God, and such a one could vpon no [Page 142] condition have bene admitted to the passover by that Circumcision. Now to shew that you hold England Babilon in your booke throughout it appeares, but wee especiallie hold you to these. Pag. 277. and 338. where you affirme that Rome and England were ne­ver within the covenant of God, as Iudah was: So have you debarred your selff from bringing your circumci­sion, and so your baptisme from Apostate Israel, and therefore you must hold your selfe to this, to prove cir­cumcision administred in Babilō by an vnlawful per­son, vpon a wronge subiect, and in no true Comunion, you must prove such a circumcision the Ordinance of God in anie respect, ād that one so circumcised might bee admitted to the passover, prove this, and wee will confesse that your skill is above all mens herein, and Ezra, and Nehemiah shallbee reproved off you, for causing the people to put away the Children that were borne off the straing Wives in Babilon. Ezra 10.3. Nehem. 13.23.24.25. Off whome if you make question whether they were circumcised you ca­vell without cullor, for then had the Israelites bene giltie of the breach of the Lords covenant, whereby they were commaunded to circumcise all their males in their houshould. But wee will leave you to prove your Babilonian Circumcision to bee in anie respect the Ordinance off God, and prove it by Scripture, and by sound reasoning from the ground off Scripture, and not by Lodgick and Naturall Philosophie, shewing things in nature to bee true, which will not in Spirit bee proved true: And thus do you deceive naturall men, and your selfe, as in this point in hand, because with your carnall eies and eares you see and heare water, and washing, with such words to bee vsed in the administration off the Lords Baptisme, therefore you according to your naturall vnderstanding iudg these thinges to bee the [Page 143] essentiall causes of spirituall Baptisme, and teach simple soules that these things being once truely done they are not to bee repeated or done againe, when they are whollie natural actions, and prophanelie done, as you confesse, and therefore can in no respect be said to be the Baptisme off Christ, which is whollie a spiritu­all action, ād ought holilie to be performed and done. Thus do you make the ignorant beleeve that you can put the spirit off grace into naturall actions formerlie prophanelie done, and make the same actions Spiri­tuall and acceptable to God.

Thus do you make Mid-wives baptisme good, and the holie ordinance of God in the essential cau­ses: so can you make al the prophane praiers and ser­mons in playes, (which are vsuall) holie, and good ac­tions, and the Ordinances of God. This then is your rule (denie it if you can) everie washing with water into the name off the Father, etc. is the true Baptisme and Ordinance of Christ, in the essential causes thereof, by whome soever administred, and vpō what person, or thinge, soever: This may bee good in lodgick and Philosophie, but this is blasphemous cursed doctrine in divinitie: and woe are wee for you, that ever such abhominations should bee vttered by you: wee are a shamed to follow you in the perticuler application of these things, which if they should be vrged to the ful, it would make everie hart that had anie grace, and knowes you, tremble, and greive for you, This hath your Lodgick and Philosophie brought you to, whereby you have confounded manie a simple hart, and weake vnderstanding, and where­by (you thinke) you have a Privilege to vnderstand the meaning off God, in the Scriptures, before them that are ignorant of these Arts: But now hath the Lord confounded you in them, glorie to be his Name, and the Lord give you a hart to ac­knowledg [Page 144] it, and to repent, and denie your selfe and give glorie to God. Wee will omit to speake off your vnproper speach, saying, that Baptisme must be clothed with a right person vpon whome it must be ad­ministred: Thus to make your ma [...]ters to agree, you speake preposterous things, for the party must put on and bee clothed with baptisme, and not baptisme bee clothed with the partie.

The next thinge, that (by the helpe of our God) wee will endeavor to discover you to bee a false Prophet, and a deceaver in, is in a stronge ground you have, wherevpon you much relie and often repeat it in your booke, and that is this: You say: Baptisme is the vessel off the Lord, & as when the house of the Lord was de­stroyed, & the vessels thereof, together with the people were caried into Babilon, they remained stil the vessels off the Lords house in nature, & right, though propha­ned by Belshazzar. and made quaffing bowles, & being brought againe out of Babilon to the house of the lord were not to bee new cast, but (being purified) might a­gaine be vsed to holie vse: So this holie vessel Baptisme though prophaned in Babilon being brought againe to the house of the Lord, remaines stil the holie vessell off the Lord. This is a strong doctrine from example both with you, and al the rest of the false Prophets off your profession, and no marvil though you deceive greatlie hereby, because the doctrine and example is good, but most deceitfullie misaplyed of you, for you pretēd hereby as though your baptisme were brought from the house of the Lord, as the holie vessels were: will you, iff there bee anie vprightnes in you shew how, and from what house of the Lord, your holie ves­sel of baptisme was brought? you shew vs plainlie from whence you have brought it againe out of Babi­lon, that is England: But out of what house of God [Page 145] came it, before it came into Babilon (that is England) that is not shewed: how deceitfully do you faine these things: These are the imaginations off your owne vaine harts, far have anie of you brought your Bap­tisme from the house of the Lord into England? have you anie other roote or foundation for your baptisme then England: do not all men knowe that your vessel off Baptisme was composed, formed, framed and made there? How shal anie man bee able to open his mouth to denie this? Why then your holie vessel (falf­lie so called) was made in Babilon: Thus are you found false dissemblers to say and faine that your baptisme is a vessel brought out of the house of the Lord into Babilon: as the vessels of the Temple were, whē it is most evident that it was molded and made in the Church of England, which you confesse is Babilon. Mr. Rob. had not you and al your Congregation the true matter (as you cal it) and true forme of your bap­tisme in England? and was it not administred vpon you al in the assemblies of England? then was your vessel off baptisme made there: see your deceit herein, if there bee anie grace or vnderstanding in you: How have you blinded the eies of the simple herein, and how hath Sathan seduced you, and your owne hart deceived you? Now the Lord Iesus give you a hart to repent, and in the name of the Lord, wee beseech you repent, for you have bene and are a malicious adver­sarie of Gods truth, and you lead manie soules in the way to destructiō. The lord for his Christs sake deliver you out of these and all the snares [...]f Sathan, and the Lord deliver his people out of the net, wherein you have like a cuning fowler taken thē and overthrowne them. And wee pray you that you wil with pa­tience suffer vs to shew you, how you are al deceived in this point, in saying, baptisme is the vessel off the Lords house, and brought from thence, and so applie [Page 146] it to your owne baptisme, which you may see, iff you do not both winck and cover your eies never came out of the house of the Lord, except you wil say: The Church of England is the house of the Lord, which wee hope the Lords word hath convinced to al your consciences that it is not therefore your baptisme; can not be the vessel of the Ls. house, but it is the true doc­trine or Ordinance of baptisme, that may bee said or called by way of comparison the vessel of the Lords house: and this we and al must needs confesse is the vessel of the Lords house whether soever it is carried, either to Rome, or England, and though it be polluted and prophaned there, as both it, and manie other doc­trines and ordinances of the Lord are, yet being pur­ged from those errors ād abuses, wherewith both they and you have and do pollute thē, they may, ād ought to bee brought into the house of the Lord againe, and remaine holie vessels vnto the Lord for ever: but the corrupt pollutions and administrations in this holie vessel or ordināce of baptisme, wherewith it hath bene defiled and prophaned, these may no more be brought into the house of God, then Belshazzars quaffings, or anie other prophane administrations wherewith he did abuse and pollute those holy vessels, yea although he had vsed them to the same vses vnto the which they had bene vsed in the house of the Lord, as if he had set shew-bread vpon the vessels, and had kindled and made the same lights for the candlesticks, al must bee cast away as abhominable, withall the vses that hee had vsed them vnto, and the vessels must bee purified and brought againe into the house of the Lord onelie as they were carried furth: therefore even so must this holie vessel the true doctrine or ordinance of baptisme he brought againe into the house of the Lord onely as it was carried furth, ād al the corrupt vses ād abuses wherevnto it hath bene vsed, and al the prophane ad­ministratiōs [Page 147] in this holie ordināce, must be cast away as being al abhominable before the lord: and none off those vses and prophane, ād false administratiōs may be admitted into the house of the Lord. This now is the some of al that we have spokē of this ground: the vessels of the Lords house are carried into Babilon, and Belshazzar and his Princes, his wives and Con­cubines drinck in thē ād prophane thē, the vessels off the Lord are brought againe to the house of the lord, and are sanctified, but Belshazzars drinckings in them, and prophaning of thē, is cast away as abhominable

So the like may be said, following your owne exā ­ple of comparison: The vessel of the Lords house the holie ordinance of baptisme, is carried into Babilon, and the Babilonians they wash or baptize in this ordinance, and prophane it: this vessel of the lord the holie ordinance of baptisme is brought againe to the house of the Lord, but the Babilonians washing, or baptizing, ād prophaning it must be cast away as ab­hominable, ād thus must your baptizing be cast away and may not be permitted in the house of the Lord, you confessing England to be Babilon where you re­ceived it, except you wil also admit Belshazzars drinc­kings and quaffings. Do not stil deceive your selfe ād delude others, in saying baptisme is the vessel off the lord, makeing a deceitfull shew, as though therefore your Baptisme were the vessel of the Lord, ād by an example of the vessels of the lord that were brought furth of the house of the lord, and carried into Babi­lon and polluted there in vse onelie, and being sancti­fied from that polluted vse, were brought againe into the house of the Lord: by this example to bring in an ymagination, as though your Baptisme were brought out of the house off the Lord, when it is brought furth off the assemblies off England with whome you iustifie, God never made Covenant [Page 148] and that they never were his people, nor God their God. pag 338. You er not knowing the scriptures, or els wil fullie misaplie them for your purpose (which God forbid) for it is the Ordinance of Baptisme; that is the vessel of the Lords house which hath bene, ād is car­ried into Babilon, and hath bene polluted in vse in Baptizing of you and al of your profession, which vessel or Ordinance of the Lord, is to bee brought a­gaine into the house of the Lord, and to bee sanctified from that polluted vse of your Baptizing, which it cannot bee if it bring that polluted vse which is your baptizing into the house of the Lord with it, no more then the vessels of the Lord could have bene sanctified if Belshazzars quaffings had bene brought into the house of the Lord with them, and this is a due pro­portion according to your owne example of compa­rison.

Wee will passe by manie things in your booke wherein their is great falshood and deceit, because it were an endlesse worke to follow you, you are so intri­cate, tedious; and ful of turnings, and windings, loo­sing your selfe and loosing such simple Readers as we are, and that is one hope we have of your booke, that the simple wil not read it, because they are not capa­ble of vnderstanding you: and amongst them that are as ful of art as your selfe wee thinke it wil do smale hurt. Wee cannot denie but there are manie wor­thie truths in it, but mixed with so much falshood, as the reader had need to bee wise harted, and in that you and all the false Prophetts of your profession do mixe your falshood with divers truths, all Gods people had need to beware of you, for that is but your Sheepes clothing, by the faire shew whereof you in snare, and worke your lying wonders, as when you smite mens harts to the ground with laying out the [Page 149] deformities off Babilon, and ca [...]sir their affections with the discriptions of your Syon (falslie so called) de­claring the bewtie and supposed comelie order there­of: and setting furth the comunion of Saincts, as with the tongue of an Angel of light. Thus do you deck your bed with ornaments, Carpets, and laces, & perfume it with mirrhe, aloes, and Cinamon, and so with your great craft cause men to yeild, and with flattering lips you entice, manie straight following you as an Oxe that goeth to th [...] slaughter, & as a foole to the stocks for correction, and they are stricken thorow as a bird that hasteth to the snare, not knowing he is in danger, of such hath the wiseman by the wise­dome of the spirit forwarned vs. Prov, 7.

Wee have endeavored to shew you your halting betwixt Babilon and Israel, wee exhort you to tread straight stepps before the Lord, and that men may see your pathes to bee right: shew vs the writing of your Genealogie, that wee may see certenlye from whence you are come: if you bee come from Israel, and bee Iudah, then warr not against England as against Babilonians, but remember they are the Ten Tribes your brethren, 1. King. 12. 24. Which Ten Tribes were no: falfe Isralites / but the true seed of Abraham and so true Isralites, for the two Calves set vp at Dan and Bethel, did no more make them false Israelites, then the Calfe which they made in Horeb: and this wickednes of Ieroboam did no more make Israell a false Church, the Solomon his wickednes made Iu­dah a false Church, when he followed Ashtaroth the God of the Zidonians, and Milcom the abhomination of the Amorites, and builded high places for Chemosh the abhomination of Moab, and to Molech the abho­mination of Ammon in the mountaine over against Ie­rusalem, And who knowes not that reades the scrip­tures [Page 150] that Iudah abounded in abhominations, in so much as the Lord by the Prophet Ezekiel 16. saith of Iudah, Samaria hath not comitted halfe they sinnes, but thou haist exceeded them in all their abhominatiōs and vers. 35. The Lord by the Prophet called Iudah an Harlot, because of the greatnes of hir fornications: and yet al this made not Iudah a falfe Church. Iff therefore you hold or account England as Israell, then must you hold ād account England a true Chur. for it is but your devisings to say Israell was a false Church: and iff England bee as Israel a true Chur. then are al your sinnes exceeding great, who have made such a seperation as you have. And if you bee come from Babilon, then looke the whole booke off God throughout, and you shal find that no Babilo­nian circumcision could be admitted into the house of the Lord. And let all behold in the booke of the Reve­lation what the estate and condition off Babilon is, and of al them that are in hir: and how the voice off the Lord is come out of hir my people: and if any shal worship the Beast & his image, & receive his marke in his forehead, or in his hand, or receiveth the print of his name, he shal drinke of the wine of the wrath of God. Therefore there may nothinge bee reteyned that is brought from Babilon, no marke, nor print off name: And will you bring the Print, seale, and name of your Christianitie from thence? what vaile of darknes overspreads your harts herein? you are deceived through the vaine ymaginations of your owne harts supposing that although you come out of Babilon, yet you were not Babilonians, but if you hold the as­semblies of England Babilon, (as you declare you doe) then, except you can shew your genealogie, that you, with your vessel of baptisme (which is your bap­tizing) were brought from Ierusalem, and out of the house of the Lord, iff you cannot prove this, (which [Page 151] were duble follie to go about) [...]hen must you be con [...]ent to knowe your selves that you were Babilonians, ād yet are, in that your seale of Christianity is the seale of Babilon, and so are you but Babilonian Christians, and servants of the Beast bearing the beasts marke, title, and name in your foreheads. And whereas you and all the rest of the false Prophets of your professiō do in flatterie ād dissimulation, not knowing the mi­sterie of Godlines, affirme and acknowledg of the as­semblies in England, that there are thousands amōg them that truelie feare God, alluding to the seaven thousand in Israell, you make them beleeve thereby, that they stand in the estate of grace and salvation, so do you prophesie peace and salva [...]ion, where the lord prophesieth destruction: for the Lord prophesieth that al that come not furth of Babilon, shalbe partakers of hir plagues: and that whosoever yeilds anie obedience or braces anie marke of the Beast, shalbee tormented with fire & brimstone. Reve. 14. but you prophesie that there are thousands in England (which you acknow­ledg to be Babilō) who receives not the beasts marke and that are careful to keepe the comaundements off God, and faith of Iesus: and that truelie feare God, if such bee not in the estate of salvation then no flesh is, or can bee, but this cannot be the estate of anie one in Babilon, which (if you vnderstood the misterie off Godlines) you might easilie see, for the bondage of Babilon is spiritual bondage, and all that are in Ba­bilon, are in spiritual bondage, ād none that are in spiritual bondage can bee in the estate of grace and sal­vation: For all that are in the estate of grace and sal­vation must stand fa [...] in the libertie wherewith Christ hath made them free, and may not bee intangled with the yock of bondage. Gal. 5.1. And where the spirit of the Lord is there is libertie. 2. Cor. 3.17. Add vnto this that which is formerlie shewed, that al that [Page 152] come not furth of Babilon, must perish with Babi­lon. Deceive not your selves therefore, and flatter not them off England, for there is no one person ei­ther of them or you (we speake off persons of vnder­standing) that are in the estate of grace or salvation, or shal ever bee saved, if you come not furth of Babilon, and cast away the marke of the Beast, wherewith you are al marked. Revel 19.20.21. Wee exhort you all therefore that by grace in Christ you worke out your salvations with feare and trembling: or els you pe­rish from the highest to the lowest. The King off Kings, the Lord of Lords, hath said it, that Babilon shalbee destroyed, withall that are found in hir. Ier. 51.6 Revel. 18.4.

Wee wil now conclude with you, putting you in remembrance, that seeing no distinction, nor differēce can be made betwixt a false Church and no Church, but they are both one: For a false Church are they that say and make shewe, they are a true Church but are not: as false Apostles are they that say and make shewe they are Apostles, and are not. 2. Cor. 11.13. and false Iewes are they that say and make shewe they are jewes, ād are not. Re. 2 This your distinction being vtterlie overthrowne, so as you shal never bee able to open your your mouthes to maintaine it: But the simplest soule amongst you shalbee able to disco­ver your deceit: Your whole false building is at once fallen to the ground, for a false Church being no Church, then England being by you all adiudged to bee a false Church, is no Church: so is your baptisme brought out of no Church: ād your false Baptisme is no Baptisme: and thus shal the simplest amongst you bee able to say to you, is our baptipsme that wee had in England a false baptisme? then is it no bap­tisme, then are we not Baptized, and to this you shal never bee able to answere them, although you should [Page 153] set your selves to vercaie Gods truth, and their soules: so likewise if you tell them that England is a false Church, they shal say vnto you then is it no Church: and you shal not knowe which way to contradict thē in that the scriptures do teach that a false Church is no Church, as a false God is no God, a false Christ no Christ, a false Appostle no Appostle, so is a false Ordinance no Ordinance off Christ, a false Baptisme no Baptisme off Christ. Thus wee doubt not but (through the grace of God) wee shall see by the brightnes of Christs coming, that your darke deceit­ful waies wilbe discovered to the simplest, and you shalbee ashamed to speake of a false baptisme, and to say, it is partlie the true baptisme of Christ, and part­lie the baptisme of the Devil, and so ioine Christ and Beelzebub together, and make them partners in one baptisme. Wee hope the feare off God wil teach you better wisedome [...]hen thus still to blaspheme, for the supporting of your kingdome off darknes. And if you were not a stifnecked people, ād of vncircūcised harts and races, you would not thus long with contempt and violence have resisted the truth of God, as you have done and do, persecuting it with bitter envyings and raylings, for the which the Lord may iustlie give you vp to hardnes of hart: but the Lord in great mercie, shew mercie vpon you al, that do it ignoratlie: we haveing from the word of the Lord shewed you with all the evidence of truth that wee are for the pre­sent able to do, that your distinction betwixt a false Church and no Church, is vaine and fained, ād that the word of God admits of no such distinction in the Lords Ordinances, but that which is a false Ordi­nance, is no Ordinance off God, for God hath no false Ordinances: You must therefore now be forced to hold and say off the assemblies off England, that they are either true Churches of Christ, or no Churches [Page 154] of Christ: and if you hold them no Churches of Christ, then can you not with anie manner of shew, of truth say, that you may retaine your baptisme which you have received in no church of Christ, but in a church or congregation of infidels and vnbeleevers, which you must needs account them, if they be no Church of Christ: for now al people in the world, are either of the world or chosen out of the world, and those are Christs disciples Ioh. 15.19. And al people are either with Christ, or against Christ. He that is not with me, is a­gainst me, saith Chr. Mat. 12-30. It is now high time to leave of halting betweene opinions and [...]a [...]ering one another in our sinnes: It is time now to leave of talking of Seperation, and to seperate indeed, and to tel the people of God their sinnes, and shewe them their transgressions: and not to account them Christians that by the hearing of the word doe become almost Christians as King Agrippa did, but to shew thē that if they do not become altogether Christians they must bee content to be accounted infidels as Agrippa was, for al the world are either beleevers or infidels. If there be anie knowledg of God in men, they wil grāt thus: and who will not grant that all that beleeve in Christ Iesus, are holy and Elect, and shalbe saved, if they continew to the end. Concerning England therefore, you must either make the tree good, and the fruit good, or the tree evil, and the fruit evil. If the faith off the Church of England be a true faith, then is the Church of England a true Church: and if the faith bee a false faith, then it is a false Church, that is, no faith of Christ, and no Church of Christ: and if their faith be no faith of Christ, thē are they al infidels and vnbeleevers, of whome, although you have so accoun­ted by your walking towards thē, yet by your words you declare them to bee otherwise, whē you are vrged to speake plainelie, though in your writings you [Page 155] shew them to bee infidels, when you affirme that God never made Covenant with them: But you have too long walked deceitfullie in this point, therefore wee presse you to it, if you professe vprightnes either to God or men, to manifest in all plainenes, whether you hold the assemblies off England, beleevers in Christ? Let vs have no respects, no duble respects, nor no putting off difference off persons: for all the Church off England are one body, seeing they all drink of one Cup, 1. Cor. 12 And if you hold them be­leevers in Christ, and truelie baptized into his name, then are they your brethren, ād you may not account them as enimies, but admonish them as brethren. 2. Thess. 3.14.15. Then is your seperation most wic­ked, and your building of new Churches contrarie to all rule of Scripture, and you have falslie appi [...]ed the voice of the Angel. Crieing against England, Babilon is fallen, she is fallen. Come out of hir. If they bee beleevers in Christ Iesus, the voice of this Angel can not bee applied vnto them, you must walke towards them by an other rule, even by that rule which Christ hath appointed, that all should walke by towards their brethren, iff they sinne Mat. 18. and not seperate from them and build Churches vpon new foundations. If in this our writing concerning you called Brownists wee bee iudged to convince sharplie, wee hold it lawfullie done, because you are a froward generation, and great deceivers of mynds: makeing a glorious vaine shaw to come out of Babilon: but do not: and notwithstanding that we have written in some thinges sharplie, we could desire to be fe [...]ed from froward suspects, which you might free vs from, the rather because there are divers off you both neare and deare vnto vs, whome we require in love (as wee do all) to applie the sharpest reproofes to themselves, for they had need. And touching you [Page 156] Mr. Ro. remember that you have a letter of most love­ing respect in your hands concerning these thinges, to which you have not made answere, whereby to prevent the publishing of this that especiallie concerne you.

Now as we have said vnto you called Brownists in this point, so say wee to England, and to the Presbi­tary. If the Pope and they off that profession bee be­leevers in Christ Iesus, and bee truelie baptized into his name, then have you of England and all the Na­tions off the Earth sinned greatlie to seperate from Rome in that you were al off one bodie, and mem­bers one of another, and being beleevers in Christ Ie­sus, they are your brethren, and you ought to walke towards them as brethren, and ought not to seperate from Rome as you have done, and do, and build new Churches everie one vpon several foundations. Iff you of England, and the Presbitary, and you called Brownists did make anie conscience to walke by the rules of Christ herein, you would not walke towards Rome as you doe, Iff you hold them beleevers in Christ Iesus, and truelie baptized into his name, which if they bee, then are al the scriptures that are applied against Rome to prove hir Babilon, and that Great whore that sits vpon manie waters, and vpon the scarlet cullored Beast, and Antichrist, al these scriptures are misapplied to Rome, these cannot bee ap­plied to, anie Persons or People that are be­leevers in Christ Iesus, and have put on Christ by baptisme. And there is no voice of the Lord that cals to come out from beleevers in Christ Iesus, the scriptures teach no such thinge: Therefore Brownists must returne to the Church of England, and the Church of England and the Presbitary must returne to Rome, and bee al Sheepe of one sheepfold, and re­pent of your vniust seperation from the bodie where­off [Page 157] you were, and are all members, wee say, are all members because by one spirit you are all Baptized in­to one bodie, and though you say you are not off the bodie with the Church of Rome, are you therefore not of the bodie? 1. Cor. 12.13.15. You have and do al by one baptisme put on Christ, ād you al have brought that your baptisme from Rome, and so are you all Christians and beleevers by succession from Rome, and you al account Rome beleevers in Christ: There­fore though you say you are not off one bodie with Rome, yet you are all members of one bodie with Rome.

Furthermore if Rome bee beleevers in Christ Iesus then are these Prophesies of scripture no where to be found fulfilled vpon the whole earth: First the pro­phesie off Christ. Mat 24. Off the Abhomination of de­solation set in the holie place, is not to bee seene: the days of such great tribulation, as was not from the be­gining of the world, in which daies no flesh shalbee sa­ved, & except they should bee shortned, al flesh should bee condemned, these daies are not yet heard of: And the Prophesie off Daniel the Prophet 9.27. and 12.11 Who prophesied, that the Sacrifices and the oblations shal cease, and the daylie sacrifices shalbee taken away: this Prophisie cannot yet bee come to passe, if Rome bee beleevers in Christ, and that their sacrifices and oblations bee the true sacrifices and oblations, for Romes sacrifices ād oblations have never ceased: and the Prophisie of thapostle 2. Thes. 2. Who Prophesieth that there shal come a departing, this prophesy is in no part fulfilled, if Rome bee beleevers, except it be full­filled in them that have departed from Rome, and then the Church off England, and all the Presbitarie had need to looke to it who first departed: But iff Rome and England and the Presbitarie, and the [Page 158] Brownists bee al beleevers, and of the faith of Iesus, then hath there bene yet no departing from the faith, but a great increasing far beyond the primitive times in that the scriptures no where shewe, of whole Na­tions, Kingdomes, and Countries, to bee of the faith off Iesus as now there is, yea a great whole part of the world, the like was never heard off, nor Prophesied of iff all you bee beleevers as you either are all beleevers or al infidels, for you are al of one faith ād baptisme: But iff you bee beleevers, there is no departing yet heard off, neither is the man off sinne yet disclosed or reveiled, nor exalted, nor sits or hath sitten as God in the Temple of God, shewing himself that he is God: there is no such prophesie yet come to passe. And iff Rome bee al beleevers in Christ, that prophesie Re­vel. 11. Where it is prophesied that the people and kindreds, and tongues, and Gentils shall see the Corpes of the two witnesses of the Lord, killed and lye in the streets of the great Citie which spiritually is called So­dome, & Egypt, and that the inhabitants of the earth shal reioyce over them: this prophesie cannot yet bee accomplished nor begun. And if Rome bee be­leevers, then that prophesie of the first beast to whome is given a mouth to speake great thinges and blasphe­mies, and to make war with the Saints, and to over­come them: and to whome power is given over every kindred and tongue and Nation, so that all that dwell vpon the earth shal worship him. And that Prophesie of the where that sits vpon many waters, with whome have comitted fornication the Kings of the earth, & all the inhabitants of the earth are made drunck with the wyne of hir fornication. All these prophesies ād manie moe cannot in anie measure bee fulfilled, or begun, iff the Church of Rome be beleevers and of the faith off Iesus.

And if these prophesies be not fulfilled nor begun, [Page 159] then hath the misterie of iniquitie that began to worke in Thapostles daies, to the exaltacion of the man off sinne, givē ever working, which were contrarie to the prophesie of Scripture, and that may not bee. Let Rome therefore and al that profession see and consi­der that al these prophesies of exaltations are fulfilled in that profession, ād thus is their glorie their shame: for they glorie in nothinge more then in their exalta­tion, and great power, aucthoritie and magnificencie of their Church, and al that is true, and thereby is this also true, that all these prophesies are fulfilled in that their exaltation: the which you of the Church of England, and the whole Presbitarie confessing, and protesting against them for the same, you must needs hold them al infidels and vnbeleevers, except you wil fal into great blasphemie and say, that they are be­leevers who execute the power of the man of sinne, and cause the sacrifices and oblations to cease, and to be taken away from the alter of the Lord, so as there are no sacrifices offered vnto him. Wil anie say that these are beleevers that take from the Lords alter his daylie sacrifices? causing that none shalbe offered vn­to him, if these be beleevers that vtterlie overthrowe the worship of the lord, then can there be no infidels.

Further, you cannot say the church of Rome are be­levers except you wil say they are belevers that depart away frō the faith, and are the ministers of the man sinne exalting a power, above the power of God, and setting vp this power (the ministers whereof they are) to sit as God in the Temple of God, makeing shewe of that power that it is the power of God, when it is the effectual working of Satā with al his power and signes ād lying wonders, and they that are subiect in this power are such, as the holy ghost testifieth, receive not the love of the truth, & which beleve not the truth. Cā you of the church of Englād: ād you of the Pres­bitarie: and you [Page 160] that are called Brownists that hold this Prophesie is fulfilled in that exaltation of the Romish profession, can you hold these to be beleevers in Christ? of whome the Lord saith they receive not the truth, nor beleeve nor the truth, but have pleasure in vnrighteousnes, and exalted a power against God, to bee worshipped as God, wha [...] wickednes and blasphemie is this to say, these are Christians and beleevers in Christ.

Moreover you cannot say that the Romish Profes­sors are beleevers, except you wil say they are belee­vers that set vp the first Beast, and are the ministers off that power or Beast, which Beast or Power, hath 7. heads and 10. hornes, and vpō his hornes 10. crownes and he is like a Leopard, and his feet like a Beare, and his mouth as the mouth of a Lyon, to whome the dragon gives his power, throne & authoritie, all this doe they of that profession, and not this onelie, but they also worship the dragon which giveth power to the Beast, & they worship the Beast, saying who is like the Beast, who is able to feight with him: and they being the ministers off this Beast or Power do in their ministration, opē their mouthes to blasphemie against God, to blas­pheme his name, and his Tabernacle, and them that dwel therein: and by this Power, they have made warr with the Saincts and overcome them. Can you without great blasphemie against the holie one off Israel, the most high God, say, that these are belevers in Christ Iesus, and Christians? That do these fear­full thinges, seeking to destroy God, and the faith of Iesus, and all his Saincts that hold the faith of Ie­sus, if you cannot say, that they which do such thinges are beleevers and Christians, then cannot you say, that they of the Romish profession are beleevers or Christians, but that they are infidels and vnbelevers seeing you confesse this Prophesie is fulfilled in the [Page 161] Romish profession, so are al these thinges done by thē. And moreover to these the prophesie. Revel. 17. of the woman, and the Beast, and the Ten Kings, that give their power and authoritie to the Beast, these feight with the Lambe: Can you say that anie of the [...]e are be­leevers and Christians? that feight against the lambe: No, the Spirit off God testifieth in this place, that they which are called, and chosen, & faithful are on the lambes side, They then that feight against the lambe are those that are not called, nor chosen, nor faithfull: therefore must they needs bee infidels ād vnbelevers. Al these prophesies being confessed of you to be alrea­dy accomplish by, and vnder that Romish profession, how shal you of the church of England and the Pres­bitarie bee able to say that they of the church of Rome are beleevers and Christians: and if they bee not be­leevers and Christians, then are they infidels and vn­beleevers, and so is your baptisme and minist [...]rie off England, and the Baptisme off the Presbitarie, and al the ordinances that you have received from Rome to be cast away, as the markes of the Beast, and most abhom [...]nable to the Lord.

But it shal not bee a misse seeing there ariseth so iust an occasion to shewe, (the Lord directing vs) the ground and roote of all this evill and sinne, against the maiestie and holines of God, against all which you off England, and the Presbitarie, sinne, in accounting Rome and all them of that profession Christians, al­though all these abhominations which wee have shewed in al these prophesies, (and might be shewed in manie moe) bee committed, and to this day main­tained by them, to the highest dishonor of God, in ex­alting the man of sinne to sit as God in the Temple of God, and to the vtter polluting of al the holie ordi­nances of God, in abolishing the witnesse of the Lord [Page 162] his word and Spirit, and killing the Saincts, feighting a­gainst the Lambe, makeing all the Nations of the earth to worship the Beast, and to drincke of the wine of hir fornications that sits vpon many waters, notwithstan­ding al this, these you account Christians, vpon this ground and from this roote because when they are infants, they are washed with water in the name off the Father, ere, and you approve that they are Bap­tized when they are infants because they are the seed of Christians and of the faithful.

What words might we take to our selves to make your madnes, and the madnes of al the world, here­in to appeare, who pretend that al the seed of Chri­stians and of the faithful are to bee Baptized onely, ād vnder this pretēce baptize, ād approve of the bapti­zing of the seed of al the wicked and vngodly in these parts of the World, yea those that have beene wicked to the third and fowrth generation, and to the tenth generation enimies of God, and bloody persecutors of his truth, destroying the faith of Iesus, and ad­vanceing the man of sinne: The seed of all these are baptized, and by reason of this Baptisme they are all held and accounted Christians by you, although they walke in the stepps off their fore-Fathers. Is there anie knowledg of God in these thinges? Or do men thinke that now vnder the Gospel they may doe and approve off what they wil? will men neither walke by the Law of God, nor by the law they propound vnto themselves? Do you set downe a Law to your selves that the infants off the faithfull are to bee Baptized, and do you approve off the Baptizing of the infants of the enimies of God, that feight against the lambe and the infants of some also, that have not so much faith as the Devils, who beleeve and tremble: In the [Page 163] word of vnspeakable wisedome hath the holy Ghost said that the Nations shallbee drunck with the Wine of hir Fornications: Who may not see this Prophesie fullfilled▪ For if men were not druncke so as they can neither see their way, nor tell what they say, they would not walke thus, and speake thus, like druncken men.

The Church of England and the Presbitarie doe allowe of the Baptizing of al the Infants of Rome, whose Pope ād Cardinals ād al their whole ministery that administer the baptisme, and the parents of the infants that are baptized, and those infants being al­readie come to be men of yeres, would destroy their Kings, and Princes, and Countries, and al them, for professing Christ as they do: are these the seed of the faithful? and is this to baptize and allowe of the bap­tisme of the seed of the faithful? Wey wi [...]h your selves what truth their is in this? And the Brownists they approve of the baptisme and baptizing of thē, whose parents persecute their owne children for walking in their way: are these the seed of the faithful? What blindnes and invprightnes is this, to professe a ground, and walke by no ground. You must agree (iff you can) among your selves, ād make a new law, this (you se) wil not serve your turne, for if you allowe none to bee baptized but the seed of the faithful, you wil not have whole Countries and Nations all Christians, as you have: It is apparant therefore whatsoever you say, that you hold that al infants whether their parents bee faithful or vnbeleevers shalbe baptized: your rule then is, that both the seed of the faithful and vnfaithful shalbee Baptized, and that is your practice: what warrant cā be found for this? or it is no matter whether there be warrant or no? You alledge circumcisiō for your ground, that because infāts were [Page 164] circumcised, therefore infants must be Baptized, but yet you cannot find that the infants off anie people were to bee circumcised, and if anie were circumcised but those that God commaunded, he Lord, nor his faithful servants never approved off it: And wil you now, approve of anie Baptisme, and make it good? ād yet make circumcision your example? The Lord per­swade your harts and the harts of all men to begin while it is day, to examine the grou [...]d of your p [...]actice herein, that you may stand before the Lord in the last day, and through Christ be able to approve that you have walked by the strict rule off Gods word, and not by the vaine inventions of men which God hates, and let al Gods people hate, but his law let them love, which is a perfit Law, and converteth the soule, and it is pure and giveth light to the eies. Psal. 19. But by this your practice, it is made a most inperfect law when you say, that the infants of the faithful are to bee Baptized onelie, and when you have laid that downe for your law, you both Baptize, and approve for good the Baptisme off the infants of he vnfaith­ful and vnbeleevers, and enimies off God, and his truth: this is neither perfect nor pure law, therefore it is not the law of God. You ther that wait for salvation by Christ Iesus may not walke by that im­perfect and impure lawe, but must seeke diligentlie with your whole harts, the law and statutes off the Lord, that you may keepe them: which lov [...] when you shal diligentlie ād faithfully search into through out, you shal no where find it once mentioned that anie infants are to be Baptized, and therefore it is but the meere vaine invention and tradition of men, which who so followeth can never have favour nor acceptance with God, because they make the Law off God, of no authority. Mark. 7.13. In this great and waighty cause, wee wil not (through the grace of God [Page 165] burden you with manie grounds, or arguments, but lay downe before you some few things withall the plainnes and evidence of truth wherwith God shall make vs able.

And first, wee pray al those whose harts God hath inclined to seeke his truth, and who desire in vpright­nes to walke in the light, that they wil duelie consider what the Covenāt of the Gospel is, and with whome it is made: and thus hath the Lord set it downe. This is the Covenant saith the Lord, that I wil make with the house of Israel, I wil put my law in their inward parts, and write it in their [...]a [...]ts and I wilbee their God, and they shalbee my people. Iere. 31.33. Heb. 8.10. And our Saviour Christ declares this more fullie. Mark. 16.16. Where he saith. Go ye into al the World and preach the Gospel to everie Creature, he that shal be­leeve and be baptized shalbee saved. Thus doth the Lord by his spirit, in the preaching of the Gospel, put and write his law in the harts of men, according to the Parrable of the sower. Mat 13.23. And they shal beleeve in him and bee Baptized: Thus they shal be his people: and he wil save them, and so is he their God. Here is the new Covenant set downe by the Holie ghost, both on Gods behalf, and on their behalf with whome it is made, and here is it plainlie decla­red and expounded by Christ himself. The Lord on his behalfe doth Covenant that he wil put and write his law in mens h [...]res, by the power of his spirit in the preaching of the Gospel, and he wilbee their God and save them: and the Covenant on his peopls be­half which they are to keepe and performe is, to be­leeve the Gospel and bee Baptized. Let al men now that have anie willingnes of hart to bee enformed by the word of God, and whose harts are not wilfullie set, to go on in their igno [...] [...] [...]old waies, with­out [Page 166] trying their waies whether they bee of God or no: let them wee say search, examine, and try by what shewe of truth, it can possibly bee conceived, that vn­der, or by this Covenant of the new Testament, in­fants should be baptized where the Lord requires no such thinge in this Covenant of men to baptize their infants: and if you wil but see and consider with wise and gracious harts, how the Lord doth set downe the Covenant which he made with Abraham. Gen. 17. You shal see with what evidence the Lord in mercie doth set it downe. Thus saith the Lord to Abraham I wil establish my Covenant betweene thee and me, & thy seed after thee in their generation for an everlasting Covenant to bee God vnto thee and thy seed after the, and I wil give to thee and to thy seed after thee, all the Land of Canaan for an everlasting possession, and I wilbee their God: this is on the Lords behalf: and saith the Lord, This is the Covenant that thou and thy seed after thee shal kepe. Let every man-child amonge you bee circumcised, yee shal circumcise the foreskinne of your Flesh, and every man-Child at eight days old, aswel he that is borne in the house as he that is bought with monie. this is the Covenant on Abrahams be­half▪ and his seed. Thus doth the lord declare in every perticuler, his Covenant with his people, aswel what he wil do for them, as also what he requireth them to do in obedience to him: ād here wee see God hath co­maunded Abra, ād his seed to circūcise al the males in their house. And now this Covenant is disanulled, and all the Ordinances thereof, as is shewed. Heb. 7.18. And the Lord saith he wil make a new Covenant with the house of Israel, not like the old, teaching vs that wee should not forme and frame it according to the old, but that wee should receive it, according to the new forme and frame wherein he delivers it: vn­der [Page 167] which Covenant the Lord doth not commaund or require of his people that they should Baptize all their houshold, and infants, both borne in their house and bought with monie, according as vnder the old Covenant, he commaunded that they should circum­cise them. How dare you then thus contend against the Lord: and whereas he saith he wil make a new Covenant not according to the old, you wil say, and have it according to the old, for you wil have it that according as infants were circumcised vnder the old Covenant, so you will haue infants Baptized vnder the new, is not this to set yourselves against the lord and to change his Covenant: which he hath sealed with his blood, and after your owne wils in what you thinke good, to make it according to the old Co­venant, directly contrary to the Lords owne word ād saying, and you have no way to mainteyne the bapti­zing of infants, but by saying the new Covenant is according to the old, and this is to say directly con­trary to the saying of the Lord, who is the Covenant maker, and who saith, in plaine words, the new Co­venant which I wil make with Israell shal not bee according to the old. Here it is made evident to al that wil not resist the truth, that your baptizing of infants is contrary to the new Covenant of the Lord. Thus do you to make your owne tradition good, make the new Covenant like the old, which the Lord saith is not like the old: how can you possibly oppose the word of the lord more directly? Furthermore the holy ghost by the Author vnto the Heb. Chap. 9. endeavoring by al evidence to prove that the new Covenant is not like the old sheweth that the old Testament or Co­venant had a worldly Sanctuary, and that the service of that Tabernacle onely stood in meates and drincks and divers washings, and Carnall rites, which purified the Flesh, but purged not the Con­science: [Page 168] and the holie Ghost sheweth there, that the new Testament or Covenant hath not a worldlie Sanctuarie, and that the service of that Tabernacle stands not in carnal rites, which purge not the con­science, but [...] is a perfect Tabernacle, the sacrifice where of doth purge the conscience from dead workes to serve the ljveing God. Thus doth the scripture shew that the ordinances of the new, are not accor­ding to the ordinances of the old, and for this cause saith the holy ghost, Christ is the Mediator of the new Testament, that is: because the new Testament or Covenant and Cabernacle, and ordinances are not carnal but spiritual: But if you wil have infants Baptized, that is washed with water, and certen words, then you bring in a carnal rite, which purgeth not the con [...]cience, (for you do not hold that the In­fants consciences are purged thereby) and so doe you make the new Covenant, and ordinances, carnal, like vnto the old, which may not bee, except you wil di­rectlie oppose the evident word of the Lord, as you have long herein done, to your vtter destruction ex­cept you repent. Wee disire moreover the people off God whose harts are sect to seeke his face that they wil search the Scriptures to see what the baptisme of the new Testament is declared to bee, which being faithfullie searched into shall convince vnto all the Earth, that it cannot apperteyne vnto infants.

And first in the gospel according to Mark. 1.4. It is preached by Iohn to bee Baptisme of amendement of life, for the remission of sinnes: And Thapostle Rom. 6.4. saith. Baptisme is a burieing into the death of Christ, that wee should walke in newnes of life: and Gal. 3.26, 27. Thapostle saith: Baptisme is the put­ting on of Christ by faith. How should this Bap­tisme belong vnto infants: can there be amendemēt [Page 169] off life, for the remission of sinnes in Infants? and can Infants bee buried into the death of Christ to walke in newnes of life? and can infants put on Christ by faith? if they can do none of al these thinges, which is most plaine they cannot, then may they not bee Baptized. What were sufficient to give satisfac­tion in this long conceived error of baptizing infants You may see, by the ordinance it selfe they are not capeable of it: and you may see that the lord by the co­venant doth not commaund nor require anie such thinge at the hands of parents to Baptize their In­fants and all their houshould. The Covenant is that men should beleeve and bee Baptized, but their is no one word to comaund them to baptise their in­fants, and all their hous hould. Oh that you would bee wearie of this your great ignorance, to say that baptisme is the seale of the Covenant, and yet you wil seale them, that cannot receive the seale, and them that are not once mentioned in the Covenant, brin­ging in vnder the Covenant whome you wil, with­out the wil and mynd of the Lord: and although the Covenant shall still overthrowe you, that there can none bee vnder the Covenant, but they which beleeve and are Baptized, for the Lord wil admit of no other then he hath mentioned in his Covenant, though you seale never so manie with water and words: although this might suffice yet wee will endeavor by the Lords assistance to convince you by your owne ground.

You cannot denie, but that there is neither rule nor example in al the new Testament for the Baptizing off infants, whereby you confesse that the Mediator off the new Testament hath not appointed it, there­fore you are drivē to prove it by consequence makeing your selves and the simple beleeve, that it must needs follow by a necessarie consequence: that as infants [Page 170] were circumcised, so must they bee baptized. Iff you will have a necessary consequence of this, then must you make it off the whole matter and not of part, as you thinke good, as thus: Hee that wil bee a Proselite must bee circumcised, and all the males in his hous­hould: so then if your consequence from this ground be necessary, he that wilbe a Disciple of Christ must be baptized and al his houshold, it followeth▪ he vp­on your consequence that no man can be admitted a Disciple except al his houshold wilbee baptized: for no man could be admitted a Proselite except all his males were circumcised. If then a Iew that hath a wyfe and divers Children and bondmen (as they have) come to the faith of Iesus, iff his Wyfe or anie of his Children or bondmen will not bee Baptized, then cannot he bee admitted to bee a disciple of Christ, except you will allowe him by his authoritie to cause them to bee Baptized whether they beleeve or no, as they did by their authoritie circumcise their hous hold. Thus must your consequence stand iff you will not bee willing to deceive your selves in the meanes off your salvation. Deale Faithfully therefore with God and his truth, and his people, you that take vpon you to bee guids, and lead not Gods peo­ple to destruction by such deceits as this, that when you have neither rule, nor example, to prove that in­fants must be baptized, yea and when the Covenant of the Lord doth evidently debarr them: and the Or­dinance off Baptisme considered in it selfe also, yet you will to bring in and mainteyne, he tradition off your Elders prove it by a consequence from the Co­venant of the old Testament, and make the new, like the old: When the Lord saith it is not like, nor shallbee according to the old. And if the people off God would but with vpright harts read diligently, the whole Epistle to the Hebrewes, they [Page 171] should (through the grace off God) find to their ful sa­tisfaction the difference betwixt the old Covenant and the new: and the Preisthood, and the Tabernacle, ād the Ordinances, Services, and Sacrifices set downe so plainly as it would make an end of this controver­sie, and manie moe, to the advancement of Gods truth, and the salvatiō of the soules of his people, that shall follow him in the regeneration or new birth, which is to bee borne againe of water and of the spi­rit: In which regeneration or new birth who so fol­loweth him not, cannot enter into the kingdome off Heaven. In that Epistle to the Heb. they that read shall find (as wee have formerly shewed) that the old Covenant was a carnall Covenant and commaun­dement. Heb. 7.16. and as the Lord speaketh to Abra­ham. Gen. 17.13. speakeing of the Covenant off cir­cumcision, saith: my Covenant shalbe in your flesh for an everlasting Covenant, and as the Covenant was, so was the Preisthood, and the Tabernacle, ād the sa­crifices / and service, al carnal and worldly, [...] is with­al evidence and plaines in that Epistle set downe: but the new Covē. is not a Cove. in the flesh, but is a Co­veē. in the spirit, a spiritual Covē. written in the harts & mynds of Gods people, established vpon better pro­misses then the first Covenant, and all this is evident by the words off the Covenant, which are: They that beleeve and are Baptized shallbee saved: And as this Covenant is spiritual, so is the Preisthood, so is the Tabernacle, and all the Ordinances, Sacri­fices and services there off, and al this is most plain­ly set downe in that Epistle to the Hebrewes, Which difference betwixt the old and the new Covenant if it were carefully searched vnto, and found out, it would overthrowe your deceitfull consequence which [...]yo [...] drawe from Covenāts that are dislike, or not a like in substance, contrary to al vnderstanding: and it would [Page 172] make you cast away your carnal baptizing of infants and to Baptize no infants, but such infants as were Babes in Christ, such as are begotten by the imortall seed of the word: and it would discover vnto you your carnal ignorance and blindnes in holding that Isra­lites beget Isralit snow, as vnder the law, or that Christians beget Christians by generation, which hath brought in such madnes amongst men, as the Brownists hold ād professe, [...]hat no infants that dye are vnder the Covenant of grace and salvation, but such as they beget. Thus do they onelie beget infants that are heires off salvation, and al this, and much more evil comes vpon makeing the new Co­venant like the old, and so make them both carnal, which you doe herein, in holding that parents begett Children to bee vnder the Spirituall Covenant by carnal generation.

But because some through the great weaknes off their judgment and vnderstanding cannot see the old Covenant to bee a carnal Covenant, wee wil in short yet further endeavour to shewe how it is a carnall or worldlie Covenant. First it was a carnal Covenāt in that al the promisses that God made to Abraham in that Covenant of Circumcision were of worldlie thinges, as wee may see Gen. 17.5.6.7. where the Lord saith, I will make thee exceeding fruitful, I wil make Nations of thee, yea Kings, shal proceed off the [...]e: and I wil give thee and thy seed after the all the Land off Canaan for an everlasting possession. Here is this wh [...]le Covenant of circumcision which God makes, wherein there is no promisse but of worldlie thinges. Secondlie in this Covenant of circumcision the lord requires, a carnal obedience, that is: Let every man Child bee circumcised in the foreskinne of the Flesh. Thirdlie the judgment for the breatch of this Cove­nant [Page 173] is a worldlie iudgment vers. 14. The vncircum­cised man-child in whose Flesh the fore-skinne is not circumcised that person shalbee cut of from his People, because he hath broken my Covenant. Add moreover vers. 13. Where the Lord saith: This is my Covenant in your Flesh. Who wilbee so blind as not to see, that this is a carnal Covenant: Wi [...] men bee so void off all vnderstanding, as to say that God makes a Spirituall Covenant with a people in their Flesh? though men have bene so ignorant, let them not be so ignorante stil.

After the like manner as hath bene spoken off the Covenant, may bee spoken of the Tabernacle, Preist­hood, and al those services and carnall rites, in all which Covenant and worldlie ordinances, their is no promisse of salvation for the keeping of them, nor cannot be, because they make not holie concerning the conscience. Heb. 9.9. Neither sanctifie they the com­mers therevnto. Chap. 10.1. Nor there is no judg­ment of condemnation pronounced against anie, al­though they should presumpteouslie breake thine, but bodilie death Num. 15.30. Heb. 13.28. etc. yet through repentance such might bee saved: But now vnder the new Covenant, which is spiritual, there is promisse of salvation to them that keepe it: For he that beleeves and is Baptised shalbee saved. And there is condemna­tiō pronounced against them that kepe it not: he that wil not beleeve shalbee damned: and he tha [...] sinneth presumpteouslie or willinglie of knowledg against this Covenant, or anie of the ordinances thereof shal never bee forgiven. Heb. 20.19. Thus may all see that wil not winck with their eies, that the new Cove­nant is not likt the old: But is a Covenant establi­shed vpon better promisses, and that the first Cove­nant is established vpon Worldlie or Earthlie pro­misses: But the new Covenant is established vpon [Page 174] spiritual or heavenlie promisses even of life and sal­salvation. The difference of these two Covenants being with a spiritual eie discerned, it wil easilie over­throwe that most false and vnproper consequence which is drawne from the old Covenant to the new, for the Baptizing of infants, which consequence iff it were rightlie laid downe, the darknes of it would ea­silie appeare as thus: Vnder the old Covenant in­fants were circumcised in the flesh: so vnder the new Covenant, infants must be Baptized in the flesh: what ignorance is this? What wine of Fornication? That hath made drunck al Nations: there is no such Baptisme in the new Testament, as Baptisme in the Flesh. God forbid that men should remaine still so ignorant as to thinke that Christ Iesus in his hea­venlie Kingdome and new Covenant hath establi­shed anie carnal rite, or Ceremonial Ordinance the handwriting whereoff he hath put out and abolished, Col. 2.14. And therefore the Baptisme of the new Testament must needs be a spiritual baptisme of wa­ter & the spirit, Ioh. 3.5. with which baptisme infants cannot be Baptized: so is it great wickednes and a prop [...]anation of the holie and divine ordinance off God to vse such administration vpon infants, ma­keing hereby the ordinance of God of no effect, there being no benifit or advantage, end, or vse of it, for you wil al confesse that al infants must be regenerate and borne againe, or els they cannot enter into the King­dome of Heaven: and our Saviour Christ the Sa­viour of vs al saith, that they that are borne againe must be borne of water and the Spirit. To what end then is the Baptizing of infants? they not being rege­nerate thereby.

Furthermore you frame your consequence with these words, as infants were sealed with [Page 175] the seale of the Covenant vnder the law, so they must bee sealed with the seale of the Covenant vnder the Gospel: Wee demaund of you, is washing with wa­ter a seale? If it bee a seale, it is a seale in the Flesh, where then is the print, or impression thereof? It hath none, therefore it can bee no seale: Oh how blindlie are the wisemen of the world carried away in these thinges, contrary to al vnderstanding, to bee brought to ymagine that washing an infant with water is a seale: are not these vaine inventions? without ground of Scripture, reason, or common sence? Can you walke thus and thinke to please God? Will God bee pleased with you when you walke in those waies that best please your owne mynds? Bee not deceived, God will not hold you gilties for thus vsing his name and Ordinance in vaine. If you will examine the new Testament throughout, you shall find no seale, nor none sealed, but they that be­leeve, who are sealed with the Holy Spirit of promisse. Ephes. 1.13. By which Holy Spirit wee are all Bap­tized into one body. 1. Cor. 12.13. And there is but one Spirit, one Baptisme, and one body. Ephes. 4.4.5. Which holy seale of the Spirit seeing infants cannot have, they cannot bee Baptized with that one Bap­tisme, into that one body: so is your consequēce for the baptizing of infants directly contrary to the Covenāt and ordinance of God: the Covenant of the lord being that they which beleeve & are baptized shalbe saved, and the ordinance being the baptisme of repentance for the remission of sinnes.

To conclude this point with a ground that al who have anie knowledg of the word of God will confesse which is this: the Covenant of the new Testament is a Covenant of life and salvation onely to all that beleeve and are baptized. Mark. 16.16. The seale off the Covenāt must needs be aunswereable to that holy [Page 176] Covenant: a seale of life and salvation onelie to them that beleeve and are Baptized Ephes. 1.13.14. Revel. 2.17. and 28. Thappostle here to the Ephes. doth shewe that after they beleeved they were sealed with the holie Spirit of promisse. Let all then confesse with whome there is anie vprightnes that infants who cannot beleeve, (for Faith cometh by hearing, and hearing by the word of God. Rom. 10.17.) cannot bee sealed with the seale of this Covenant: it is not in the power of parents to set this seale vpon their infants, as it was in their power to set the signe of Circumci­sion vpon their Flesh: Therefore is it not required of them by the Lord: and it is altogether impietie and wickednes, and a prophaning of the holie ordinance of God to take in hand to administer it vpon infants and the Lord will revenge himselfe for such wicked­nes if it bee not repented of. But against this ground of truth that the Covenant of life and salvation is made onelie with them that beleeve and are Bapti­zed, it is obiected, that the Covenant is made with them and their seed, and though manie writers write thus, and most men affirme it, yet Mr. Robinson, being next hand, wee will produce his warrant for this ground being as good as anie others, and he as vnadvisedlie overseene in the setting it downe: Thus speakes he in his Booke Pag. 282. The Scriptures everie where teach that parents by their faith bring their Children into the Covenant off the Church, & intitle them to the promisses, litle doth Mr. Rob thinke how suddenlie in his accustomed haist he hath brought in a meritorious faith, it were to b [...] wished, that he and al mē did see, and feele that their faith is little enough to bring themselves vnder the Covenant of God, if it were not for the gracious and most mercifull accep­tance off God in Christ: But God hath not promis­sed anie where, to accept to salvation, of the parents [Page 177] faith, for their Children, nor to condemne them for their parents infidelity, this is but one among manie of Mr. Ro. doctrines of Devils which he hath heaped vp in his tedious booke: his proofe for his doctrine is. Gen. 17. And wee prove his doctrine most false by Gen. 17. where Abrahā his faith, and earnest praier to God could not bring Ismael his Child, of 13. yere old vnder that Covenant, vers. 18-21.

Thus is Mr. Ro. altogether overseene in the scrip­ture that he himself allegeth: Add moreover to this Gen. 25.23. Where Izhaks faith, could not bring Esau vnder the Covenant. Thus may all see that Mr. Ro. doth but quote scripture for his proofe, and not shewe how it proves his ground. The next proofe for this ground is Act. 2.39. Where Thappo­stle speaking, to, and of al the vnbeleeving Iewes and Gentils saith, the promisse is made to you and to your Children, even as manie as the Lord our God shall call. How Mr. Ro. will apply this to his purpose we knowe not, but wee confesse that this promisse, (They that be­leeve and are Baptized shalbee saved) is made to al the vnbeleeving Iewes and Gentils, and their Children, to this day: but this doth no way prove that the faith of the parents in titles children to the promisses, nor that the promisse of salvation is made to the vnbelee­ving Iewes and Gentils, or to their Children, except they and their children amend their lives and be bap­tized. And whereas Mr. Rob. as it should seeme vn­derstands, children in this place, to bee infants, wee wil first leave that to him to prove, that thappostle speakes heare concerning infants, and then wee will require of him how he proves, that the inheritance off the Kingdome of heaven goes by succession of gene­ration, as the land of Canaan did.

For the second part of his vniust and vngodly af­firmation [Page 178] that God takes occasion by the sinnes off the parents, to execute his iustice to condemnatiō vp­on the children: herein Mr. Ro. dubles his sinne, in that as he hath before made the parents faith the cause of blessing to salvation, which (he saith) is every where to be found in the scriptures, but shewes no where: so now he affirmes, that parents infidelity, is the cause of Gods iudgment to condemnation vpon their chil­dren. Mr. Ro. propounds his doctrine and rule for a general rule and doctrine. To prove him a falfe Pro­phet in this also wee refer the Godly reader to the 1. King. 14. where it is shewed, that Abyah the sonne off most wicked Ieroboam being but yong, was not cursed for his Fathers sinnes, and Iosiah being but eight yere old when his Father died, the Lord blessed him aboundantly in his infancy, notwithstanding al the grevious transgressions of his Father Ammon. 2. Chro. 33. and 34. Chap. Neither did the Lord pu­nish the people of Israels children for that their great transgression Num. 14.27-39. when they murmured because of the spies, by which sinne, although they so provoked the Lord to wrath, as he caused al their car­casies to fal, to bee waisted and consumed in the wil­dernes, not suffering anie one of them to go into the Land of Canaan, save Ioshua, and Caleb, yet evē then in his anger, he declared his mercie to al their Chil­dren, promissing to bring them into the Land. Now wee confesse with Mr. Ro. that wee are al by nature the Children of wrath: conceived and borne in sinne, but wee disire to knowe of Mr. Ro. whether he hold not that al Children are alike the Children of wrath? and alike begotten in sinne? or that some parents confer grace by generation more then others: and if they do not (as wee assure our selves you wil confesse) but that all Infants are alike in themselves the Children off wrath, then let vs see, not after a sort, but directly, by [Page 179] what evidēce of scripture it can be proved (their sinnes being al alike in themselves) that God should execute his justice to condemnation vpon some children, for the sinnes of their pa [...]ents, and shew mercie to salva­tion vpon others for the faith of their parents, seeing the iust God hath said, that every one shal receive sal­vation, or condemnation, according to that which hee hath done in the flesh, and not acording to that which his parents hath done. And let al se Mr. Ro. great ini­quity in this his affirmatiō, in that he blāsphemously chargeth the most holy and iust God to punish infāts to condemnation, for the actual sinnes of their parēts when they themselves have not sinned, after the same manner of transgression Rom. 5.14. and we pray M.R and al men to consider the words of the lord. Exo. 20. who saith, he wil visite the sinnes of the Fathers vpon the childrē of thē that hate him which hatred is shew­ed by the breach of his comaundemēts: but do infāts hate God and breake his comaundemēts? you al con­fesse with the Prophet Eze. 18.14.17. (notwithstāding these words in Exo. 20. That if a wicked man begett a sonne that seeth al his Fathers sinnes, which he hath done, & feareth, neither doth such like, he shal surely live: then must you grant that the infants of wicked parents that do not such like sinne as their parēts do, shal not dye. Thus much to stop M. Ro. for the presēt in his speedy courses who runnes his race as though he were stronge and none could stay him, but the lord and his word wil overthrowe him in these his waies if he repent not, whose repentance we much disire to Gods glory, and for his owne good.

And now let the covenāt of the lord stād firme and good against al the adversaries thereof, which Cove­nant is, they which beleve & are baptized, shalbe saved. the words whereof being spokē by him that made it, do with [Page 180] authority convince to the Consciences of all that will heare them, that this Covenant is made onely with them that are beleeve and are baptized, which is with them that of the faith of Abraham. Rom. 4.12-16. And not they that are of the Flesh of Abraham: there are (saith thappostle) Children of the Flesh, and Chil­dren off the promisse. but the Children of the promisse are counted for the seed. Rom. 9.8. How ignorant and obstinate are men become, whome no word of God can perswade, but they wil have the Children off the Flesh, to bee the Children off the pro­misse, and the seed: for they wil have the seed of the faithful that is, al the Children begotten off their bodies, to bee the Children of the promisse, and the sead with whome the Covenant is made, saying: the Covenant is made with the faithful and their seed, meaning all the Children begotten of the Flesh, yet [...]happostle faith, the Children of the flesh are not the seed, but thapostles testimony wil not serve the turne, the Pope saith it is not so: and the Bishops and Pres­bitary (haveing learned it of the Pope) say it is not so: And th [...] Brownists (haveing learned it of the Bishops) say it is not so: Here are manie witnesses, and they have long and ancient custome, and the fcuyt is faire to looke vpon, and pleasant to the eie and mynd, that infants are begotten and borne Christians: the most wicked and prophane parents that are, like this wel, that they may bee accounted to beget Christians, and that their Children may bee made members off the body off Christ, when they are new borne: the best men like this wel: and the worst like it wel: This pleaseth al Flesh in these parts of the world, there was never anie one doctrine of Christ, nor of thappostles, that ever was so acceptable to all men: it must needs be ac­ceptable, because so good a thinge is so easily come by. what a geevious thinge would it bee if one might not bee a Christian, and member of Christs body, before [Page 181] they had learned Christ, and to beleeve in him: this would troble Children if they should bee forced to learne to knowe Christ before they could be admitted to bee his Disciples, and to be Baptized: and this would bee a great troble to parents that there Chil­dren should not be baptized before they had carefully brought them vp in the instruction and information of the Lord: and this would bee a great burden to Bi­shops and Preists, if they should have none admit­ted members of heir Church, vntill by their diligent ād faichful preaching of the gospel, they were brought to knowledg, faith, and repentāce, and to amend their lives and bee Baptized. If these old doctrines of Christ and his Appostles should now bee put in practice it would troble and offend all the world, being so con­trary to al custome, and Counsels, and affections off men. O crooked and foolish generation, how long shal the Lord beare with you, how long shal he suf­fer you, wil you make the way broad and wide which he hath made strait and narrow? wil you stil walke in the traditions of mē after the lusts of your owne harts and treade his statutes vnder your feet? shal the long evil custome, and false testimony of men, agreable to your owne affections, overthrowe the divine, and true witnes of our Lord Christ and his Apostles? Doth our Saviour Christ say, that those with whome he hath made the new covenāt are they in whose mynds and harts he hath written his Law, whome hee de­clares to bee those, that beleeve and are baptized? and wil you add vnto the Covenant of the Lord, and say, it is made with the faithful, and their seed before they can beleeve? and doth Thappostle say, that the seed to whome the promisse is made are they which are off the faith of Abra? ād not they that are of the flesh of Abrahā and wil you say, that they that are of the flesh of the faithful, are the seed with whome the Co­venant is made? can you device in your harts more [Page 182] directly to oppose the Lord, and falsefie his truth, thē you do herein? Wil you thus contend against the lord and dispite the Spirit of grace, and trample vnder foote the blood of the new Testament, and thinke that you shal escape, much more punishmēt, thē they that dispised Moses law? deceive not your selves, ād do not thinke that God careth not for these things, and that he regardeth not the breach of his holy ordinances, because he seemes to hold his peace, in that he strikes you not with bodily iudgments: but except you repēt, he wil reprove you, and set al these thinges in order before you, and teare you in peeces; when there shalbe none that can deliver you. Oh consider this ād forget not God: what shal it profit you to have your infants washed with water, and a few words, whereby the name of the Lord is blasphemed, and you perish for so prophaning his Ordinance? the infant is never the better, it shal not be saved thereby: ād there is no such obedience required at your hands, let the word off the Lord be your guid in these thinges, and not the word of man nor long custome, although it be in a thinge that is most pleasing to your carnal mynds.

Thus leaving to your remembrance that Abrahās faith could not bring his Children vnder the Covenāt in that it did not bring Ismael, nor anie one of his six sonnes that he had by Keturah his Wife, vnder the Covenant, Gen. 25. and therefore that is a most de­ceitful and false ground to say, that they were circumcised, because they were vnder the Covenant, and that they are vnder the Covenant by Abrahams faith, for then had al Abrahams bondmen and houshold bene vnder the Covenant, and Ismael whome the Lord denyes to bee vnder the Covenant, and yet he, and they al were commaunded to bee circumcised.

This then is the ground of truth, which cannot be gainsaied, that al the males free, and bond, that were borne in Abrahams house, or bought with his monie, which were not of his seed, were al to bee circumcised because it was the Covenant that God comaunded Abraham to kepe, to circumcise al his males: and not because they were al vnder the Covenant of circum­cision by Abrahams faith, this is but a vaine inven­tion of the man of sinne, and a mistery of iniquity to deceive them that have pleasure in vnrighteousnes, haveing no shewe, nor warrant of scripture, to say they were circumcised, because they were vnder the Covenant by Abrahams faith: al evidence of Scrip­ture is against it, in that the lord doth plainly declare in his word, that they were to be circumcised that were no [...] vnder the Covenant, even all Abrahams houshold, whereoff there was no one vnder the Co­venant but himselff, when the commaundement was given: Now thē you haveing no cullor shew nor war­rant, from the scriptures for the baptizing of infants, but a deceitful consequence from the example off cir­cumcision, we beseech al that hope for salvatiō by Ie­sus Christ, to see the deceit of your consequēce: thus you say, and this is all your hold: that as the seed off the faithful were circumcised, so the seed of the faithfull must be baptized, proofe for this your ground you have none, but your strong perswasions and long custome, wherein no one of you have faith: but to shew yet a­gaine the deceit of your consequence.

First: it is not drawne by due proportion, which is a most deceitful way to deceive the simple for thus ougt your consequence to be drawne: as Abraham beleving was circumcised ād al the males of his houshold both mē, and childrē of eight daies old, bond ād free, so now anie man beleving must be baptized withal his hous­hold both men and childrē of eight daies old, bond ād [Page 184] free. Secondly the deceit of your consequence is, be­cause it is not a necessary consequence; for you must prove nothinge by consequence; but that which must off necessity followe: but this doth not off necessity followe, nei [...]her can it followe, that because infants were circumcised with circumcision in the Flesh vn­der the Law, therefore infants must of necessity bee baptized with the baptisme of repentance for the re­mission of sinnes vnder the Gospel, with which bap­tisme, they cannot be baptized, as all of anie vnder­standing must needs confesse, ād there is but one bap­tisme: and therefore most blindly, ignorantly, and de­ceitfully is this consequence drawne, being neither drawē by due proportion, neither can the rule possibly follow by true consequence: neither shal you be able to tel what to say, when you shalbee required, to prove it a necessary consequence. If therefore you will not wilfully go on in the waies of everlasting destruc­tion, forsake this roote off error which overthrowes the Covenant, of the Gospel of Iesus Christ, in the first foundation thereof, bringing in the seed off the flesh off the faithful, by carnal generation, for the seed of the promisse, in steed of the seed of the faith of Abra­ham by spiritual regeneration, making the infants that are begotten of the faithful after the flesh, mem­bers of the body of Christ, and heires of the Covenant of the new Testamēt (which is the Covenant of faith and repentance) through the faith of their parents: and by this meanes you have and do daylie bring all the wicked and vngodlie in these parts of the World to bee members off Christs bodie, and heires off the Covenant, by natural birth, which our Saviour Christ saith Ioh. 3. Can no way be, but by new birth that is by being borne againe of water and the Spirit, which is by beleeving and being Baptized. Thus do you vtterlie destroy and overthrowe the holie Cove­nant of the Lord, the holy baptisme, and the body off [Page 185] Christ, makeing them Comon to all yong and old wicked and prophane, blasphemers, persecutors, murtherers, adulterers, and witches, and al their Childrē: but let all knowe this, such as the members are, such is the body, and such is the baptisme, ād such is their Covenant, the Covenant of death and condemnation vnto al that are vnder it, and not the Covenant of life and salvation, which is onely made with them that beleeve and are baptized: and the Lord perswade every honest hart to ground their faith vpō this rock, that as vnder the Law, none were circumcised but those that were expresly commaunded by rule or exā ­ple, so vnder the Gospel, none may bee baptized, but those that are expresly commaunded by rule or exam­ple: and keeping to this true ground no simple soule shalbee deceived, and so wee leave this point, with Godly care to be considered of, beseeching the Lord to give you vnderstanding harts.

Thus have we with our most willing (though most feeble) endeavors, manifested vnto you, these two salse professions of Christ, and the false Prophets that mainteyne them amongst you, with divers perticu­ler errors and strong delusions whereby they deceive you, transforming themselves as though they were the Prophets off God, but they are all deepe decei­vers, and Prophesie lyes, as wee have proved, wherein they shal never bee able to iustifie themselves, neither before God nor his people: and wee much rather di­sire their repentance, then that they should go about to approve themselves in their evil, whereby they shal heape sinne vpon their owne heads, and bring shame to their owne faces, seeing the time is come, that the lord wil reprove the foolishnes of such false Prophets who make shewe off Godlines, but denie the power thereoff, who lead captive simple wemen, which are ever learning and never able to come to the know­ledg off the truth: These are they that Thappostle [Page 186] foretold of 2. Tim. 3. Who like Iannes & Iambres resist the truth, who are proud boasters in exalting them­selves, and challenging to themselves, speciall power to knowe and vnderstand the counsels of God, when they are mē of corrupt knowledg ād mynds, and to be reproved concerning the faith: but (saith Thappostle) they shall prevaile no longer for their madnes shall bee evident vnto al men, ād we exhort you with the words of thapostle, turne away therefore from such.

It followeth, that we speake some few words, of the second prophesie, which is of the days of the Sonne of mā in the brightnes of his comeing for the consuming of the man of sinne spoken of 2. thes, 2. the which days our saviour saith, shalbe as the lightning that cometh out of the East & is sene into the west, mat, 24. wherein is set furth vnto vs, that the Lord shal make his truth to appeare with vnspeakeable evidence of light, so as his people shal plainly see the way and light thereoff according as the Lord by the Prophet Esa. speaketh 42.16. I wil bring the blind by a way they knew not, & lead them by pathes they have not knowne, I wil make darknes, light before them, & crooked thinges straight, and the lord wil not speake in secret, neither in a place of darknes, in the earth, and Esa. 30.26. the light off the Mone shal be as the light off the Sunne, & the light off the Sunn shalbe seaven fold, & like the light of sea­ven days, in the day that the lord wil bind vp the breach of his people, & heale the strooke of their wound. And Esa. 32.19. thou shalt not see a feirce people, a people of dark speach, that thou canst not perceive, & of a straing tongue, that thou canst not vnderstand. Al this teacheth the people of God to looke for plaine pathes to walke in, which do shine with brightnes: as also that the witnesses of the lord, shalbe a people, that shal speake plainly to the vnderstanding of the simple: therefore the Lords people must not walke in blind and secret [Page 187] wayes, nor desert pathes which are not light and plaine, nor be seduced by false Prophets and deceitful people, that speake in their feirce heate dark and ob­scure thinges, who are ful of deceitfull distinctions, blind consequences, and al turning of devices to de­ceive the simple, saying, loe here is Christ, loe there is Christ: of such our Saviour forewarnes his people, that they beleeve them not, although they shal shewe great signes and wonders: but that they shal set their harts, ād turne their eies vnto the cleare light of truth which is the everlasting gospel that the Angell flieing through the midst of heaven, preached vnto them that dwel on the earth, & to every nation, & kindred, & ton­gue, & people. Revel. 14.6. This is the spirit off the Lords mouth, wherewith he wil consume the man of sinne, and abolish him, by the brightnes of his come­ing 2. Thes. 2. By the ministery of the seaventh angel, who when he hath poured out his viall, their shallbee sounds, & lightnings. & thunders, & a great earthquake such as nevers was & the great Citie shalbe rent in three parts, & the Cities of the Nations shal fal, & that great Babilon shal come in remembrance before God, & hee shal give vnto hir the Cup of the wine of the feirenes of his wrath. Rev. 16. Thus by the glorious light off the Gospell shall the misterye off iniquity be abo­lished.

And whereas our Saviour Christ saith, that this his comeing shalbee as the lightning cometh out off the East, and is seene into the west, this makes it ma­nifest vnto vs that the glorious overspreading off the gospel againe, shalbe as at the first, General over all, and that men shal seeke after. and resort vnto the light of the truth of God, as Eagles do to their pray, accor­ding to the prophesie of Esa. 60.4. Lift vp thyne eies round about, and behold all these are gathered [Page 188] & come to thee, thy sonnes shal come from farr, & Esa. 66.18. The Lord saith it will come that I shal gather all Nations and Tongues, and they shal come and see my glory. And the Lord by the Prophet Amos. 9.11 12. saith: In that day wil I raise vp the Tabernacle of David that is fallen downe, and close vp the breaches thereof, & will raise vp his ruins, and I wil build it as in the dais of old, and Esa. 11.11.12. In the same day shal the lord stretch out his hand againe the second time to pos­sesse the remnant of his people, and he shal assemble the dispersed of Israel, & gather the scatered of Iudah frō the fower corners of the world. And herevnto agreeth the Prophesie. Revel. 19.17. Where the Angel that stands in the sunne cries with a lowd voice to al the foules that flye through the midst of heaven, come & gather your selves together to the supper of the great God, and Re­vel. 21. The Holy Spirit speaking of the glorious exaltation of the Holy Citie, after the destruction off Babilon, saith: The Kings of Earth shall bring their glory and honor vnto it, & the glory and honor of the Gentils shalbee brought vnto it. And this yet [...]s the hope & comfort of the Saincts of God, that it shal come to passe, that they which now come against Ierusalem shal go vp from yere to yere to worship the King, the Lord of hoasts, and to kepe the Feast of Tabernacles, Zach. 14.16. Therefore saith the voice out of the Throne, praise our God all yee his servants, and ye that feare him both smale and great, for the Lord, that al­mightie God doth now raigne, let vs bee glade and re­ioyce, and give glory to him, for the marriage off the lambe is come, and his wife hath prepared hirself. Re­vel. 19.5.6.7. These words are faithful ād true, which must shortly bee fulfilled, blessed is hee that observeth the Words of the prophesie off the booke. Revel. 22.6.7. But woe, woe, woe then bee vnto all that doe not marke and observe them, and faithfully and careful­ly [Page 189] keepe, the Words off the Prophesie off this Booke.

But wee demaund, in all these daies of tribulation which are such as never were, nor ever shalbe, where shal the ignorant appeare? iff in the daies of so great danger when there shalbee (as there now is) so manie false Prophets shewing such signes and wonders, so as if it were possible they should deceive the very elect, if in these daies, the ignorant bee seduced through their ignorance, shal they drinck of the Cup of the wine of Gods wrath? The word of the Lord is perfect and plaine they shal al perish, that are ignorant and are deceived, because they receive not the love of the truth therefore God shal send them stronge delusions, that they should beleeve lyes, and bee damned. 2. Thes. 2. And it is iust with the Lord, their ignorance being declared to be for want of the love of the truth. Thus then is this ground off truth most evident ād plaine: they that through grace in Christ receive the love off the truth, they are the Elect of God, and shal not bee deceived, but shal bee saved: But they that through the effectuall working of Sathan, withal his signes and lying wonders, receive not the love of truth, they shalbee deceived, and beleeve lyes, and bee damned. Moreover our Saviour Christ saith, if the ignorant lead the ignorant, they shal both fall into the pit. Mat. 15.14. let al therefore take heed, and learne to knowe the truth of God, and to love it, and to vnderstand his word themselves, seeing the Lord hath comaun­ded them, not to followe such as say: Loe here is Christ loe there is Christ, but to looke vnto the shyning light of truth, whereof, if they bee not able to iudg and de­serne of themselves (by the direction of Gods spirit) they can never have faith nor assurance in the way they walke, so shal they runne blindfold to destruc­tion, not knoweing whether they are sedd: False pro­phets, [Page 190] or true Prophets are al alike to them they being ignorant of the scriptures, whereby they should exa­mine them and find them out, and try their doctrine, such must needs bee carried away with every blast off vaine doctrine, whē they are not able to try the spirits whether they be of God: these are the fruits of igno­rance, not to knowe the voice of Christ, from the voice of false Prophets. and yet such would have their igno­rance excuse them, although their ignorance be onely for want of their love of the truth. And if they that through ignorance are led into false ways shalbee sa­ved, then they that through ignorance lead men into false ways shal also be saved, and so shall (allmost) all flesh bee saved, for who can not plead ignorance for al their transgressions, in al false worship, and all their false waies? But they that are ignorant, let them bee ignorant: and let all the disciples of Christ covet spi­ritual gifts, that they may prophesie, and pray with vn­derstanding, and singe with vnderstanding, and speake with vnderstanding, that they may instruct others, and in vnderstanding be of a ripe age. 1, Cor. 14. this know­ledg of salvation is required off all the Disciples off Christ alike, there being but one law of obedience for all: and Christ hath not appointed anie one to bee more ignorant thē another, ād to every one that aske alike, he gives alike ād they that seeke a like, shal find a like. Mat. 7.7. For there is no respect of persons with God. Rom. 2.11.

Now there is one ground that is most dangerously perverted to the destruction of manie soules, wherein wee pray the best advised Godly consideratiō of every reader, and that is this: if men walke vprightly in the truth, according to that they knowe, and endeavor to attaine to better and more knowledg of Gods truth, that they may walke in it, such men though they commit much sinne through ignorance, yet repenting of al [Page 191] their sinnes of ignorance, there is mercy with the lord for such sinnes and sinners. We confesse this is a most true ground, or els no flesh could be saved: if the Lord should not accept of the willingnes of me [...]s mynds in the truth, according to that which they have. But this ground is most wickedly perverted and brought in to excuse al vnwilling mynds to be enformed, who wil­lingly resist the truth, and have no willing mynds to be directed by Gods word, no furthee then stāds with their good likeing, and yet this ground must excuse al their false worship, and al false waies, ād al false doc­trine, and exposition of the scriptures, and al the pro­phanation off the holy ordinances of God, which they do through ignorance, although they repent not there off, but iustifie themselves to do wel therein. Can anie Godly hart thus conceive? that because God in mercy doth pardon the sinnes off ignorance, men repenting of their ignorances, that therefore God wil perdon men, that through ignorance comit sinne, and iustifie thēselves in those their sinnes, either by word or prac­tice? Cannot men see the great difference which is be­twixt repenting of their sinnes of ignorance and iusti­fieing off their sinnes committed through ignorance? but wil they make it al one, to confesse sinne, and to justifie sinne? Can the iust God, contrary to his owne word, and law, forgive anie one sinne, that is not re­pented off? if we acknowledg our sinnes, he is faithfull and iust to forgive vs our sinnes, and to clense vs from al vnrighteousnes: but if whē we have sinned in anie perticuler thinge, we say, therein, wee have not sinned, we make God a lyer, and his word is not in vs. and wee cannot bee forgiven, nor clensed. 1. Iohn. 1.9 10. Can the holy and iust God forgive such sinners and sinnes? as when they have through ignorance sinned, in divers thinges against the Word of God, they wil iustifie themselves, that they are not ignorāt [Page 192] and that they have not therein sinned, and so make the word of God a lye? the word of the Lord is plaine that they which are ignorant and sinne, and say there in they are not ignorant, their sinnes remaine vpon them, they are the words of Christ Ioh. 9, 41. If you were blind, that is, iff you did [...]e and acknowledg your blindnes, ye should not have sinne: but now ye say, wee see▪ therefore your sinne remaineth. Thus doth our Saviour Christ shewe in as plaine words as the hart of man can disire that all and every sinne, men comit through ignorance, and say therein they do not sinne, all those sinnes are not pardoned, but remaine vpon them, and the iudgment of the Lord is against them that so sinne, as the wiseman further sheweth. Prov. 28.13. Saying, he that doth not confesse and forsake his sinne shall not have mercie at Gods hands, but he that confesseth and forsaketh them shal have mer­cie: How shal men yet vainely perswade themselves, that God wil pardon their sinnes of ignorance which they neither confesse nor forsake, but iustifie themsel­ves in manie grevious sinnes, and say they have not sinned, and that they do not commit evill in doeing them, but that they do that, which is good, and iust in the sight off God. what sinne shalbe condemned? Iff this sinne shalbee pardoned, shal not the adulterer that confesseth he doth evil, in comitting adultery: and the drunckard that confesseth he sinnes in his drunc­kennes: and the blasphemer that confesseth hee doth evil in blaspheming, shal not al these bee much rather pardoned (although they forsake not their sinnes, in that they confesse them) then they that neither confesse nor forsake their sinnes but iustifie themselves in their sinnes? doth this cause God to pardon their sinnes▪ because they are fully perswaded in their mynds, that they sinne not? Why then if the adulterer, drunckard, blasphemer, ydolater, and Covetous man, bee fully [Page 193] perswaded in their mynds, that they sinne not in doe­ing those thinges, they shal also be pardoned. Thus must the Lord accept of ignorant strong perswasions of mens mynds in error and disobedience, for true knowledg, faith, and obedience: For iff they that through ignorance being fully perswaded in their mynds or consciēces obey vnrighteousnes and iustifie error shalbee saved, and through Christ bee accepted with God, as they that of true knowledg and faith obey righteousnes, and iustify the truth: so then is there salvacion by Christ, through ignorant perswa­sion off mynd and disobedience aswel as through true knowledg, faith, and obedience. What wil men make of God? how hath the mistery of iniquity prevailed? First to take from him his power and goverment in his kingdome, as we have shewed, and then to take from him his iustice and iudgment: for iff the Lord shal not in his iustice, iudg those that ignorantly per­vert his lawes, statutes, and ordināces, who cal light darknes, and darknes light. sower sweet, & sweet sower. Esa. 5.20. Speaking evil off that they knowe not: teaching for doctrines mens precepts, overthrowing the doctrines off the Foundation off the begining off Christ, following the ymaginations of their owne harts, and setting vp the traditions off men in stead of the holie ordinances of God, and because in al these thinges, they are ignorant, and walke as far as they see, ād do as they are perswaded in their mynds, thin­king they do God good service, therefore they shalbee accepted with God: if the Lord shal not in his iustice iudg these that thus sinne and transgresse against him, then is the righteous iudgment off the Lord overthrowne, and the Ordinances of Christ vnder the Gospel made of none effect: and if men knowe them, and do them, they shal doe wel: But if they bee igno­rant, and walke in false waies, mainteyning divers [Page 194] errors, they being perswaded in their consciences that it is the truth, they also shalbe accepted: of what vse thē are the ordinances of Christ? thē is truth and error al one, if men be aswel perswaded of the one, as off the other. This destroys al the religion of God; if every one may take liberty to thēselves, to walke according to the perswasion of their mynds though it bee error; yet if they knowe no better, so long as they confesse the name of Iesus, al is wel, if they be so perswaded, they shalbe saved: then not onely they that walke in the way of life, but they that are perswaded they walke in the way of life, shal also be saved, though they walke in error.

Thus as you have set open the doore of the King­dome of heaven, and let al in that confesse the name of Iesus with their infants; makeing them (as you thinke) members of the body of Christ: so now you wil also set open the gates of the Kingdome of glorie, and let in al that cōfesse the name of Chr, though through ignorance they walke in much darknes, and make thē as you ymagine in your foolish mynds, fellow heires with Christ in his glorious inheritance, and yet the Holy ghost saith. If we walke in darknes, & say wee have fellowship with Christ, we lye & doe not truely. 1. Io. 1.6. Therefore you shal al be deceived with the foolish virgins, who were overtaken in their foolish­nes, who though they hoped, ād were perswaded they should have bene let in, yet were shut out, and so shal al you be, that through ignorance iustifie false waies, although you should begin to say: we have eaten and drunken in thy presence, & thou haist taught in our streets, and we thought we had done wel, ād we knew no better, yet the Lord shal say vnto you. I tell you, I knowe you not, depart from me, yee workers of iniqui­ty: then shal you see (if you wil not learne before) that though you should plead, you had done it ignorantly [Page 195] wil not serve the turne, yea though you should say you had sought to enter in at the strait gate, but through your ignorance you were not able; notwithstanding your seeking to that you have not sought aright, the doore shalbe shut vpon you, and whē you shal knock and say: Lord, Lord, open to vs, the lord shal answere and say, I knowe you not, whence you are. Luk. 13.27 Then shal you see that your deceitful harts have se­duced you, and that your good meanings were not according to Godlines, but according to your owne mynds and perswations: then shal you see that you casting downe, destroying, and reiecting the holy or­dinances of Christ, and setting vp the vaine inventiōs and traditions of your Elders (as you doe) thinking you do God good service, you shal no more be excused therein then they that have reiected and killed the dis­ciples of Christ, & thinke they have done God good service. Your sinnes being much greater then theirs: for they ignorantly kil, destroy, and reiect the disciples of Christ for keeping the ordinances of Christ, and you ignorantly destroy, ād reiect the ordinances of Christ, that none should keepe them, and set vp other Ordi­nances abolishing Christ thereby. Wil the lord thinke you, hold you giltles for these things although you do them ignorantly? especially you iustifying your selves and saying you do that which is good in Gods sight, and that you sinne not therein: heare what the Lord saith to his owne people, who iustified themselves in their waies of wickednes, saying, they were giltles. Be hold saith the lord, I wil enter with thee into iudgment because thou saiest I have not sinned. Ier. 2.35 evē so wil the L. enter into iudgmēt with every one of you that say you see, when yet you are blind, and continewe in the works of darknes, and say you sinne not therein. heare vs with patiēce ād cōsider what we say, the iudg [Page 196] al harts knowes that wee earnestly disire the salvatiō of your soules. Will the iust God forgive anie one sinne vnrepented of? Or can he iustifie them that iustifie themselves in anie one evil? Who so knowes God, knowes this cannot be, for he that is gilty of one sinne, being gilty of al, Iam. 2.10. Ezec. 18.11-13. iff God should forgive anie one sinne vnrepented of, he must needs forgive all sinnes vnrepented of: but there can no sinne bee pardoned without repentance, igno­rance shal not excuse anie. For a furtherful proofe whereof take the words of our Saviour Christ, who saith. He that is ignorant and knowes not his maisters wil, and sinnes, or doth things worthy of stripes, shalbe beaten or receave punishment: Therefore let the ignorant never plead their ignorance more, the Lord hath iudged them, they shal al perish except they repent, and come to the knowledg of the truth: and is it not iust with the Lord to condemne all the ignorant seing the Lord hath given them al meanes of knowledg, and they will not seeke for it, nor aske after it, no fur­ther then they themselves thinke good.

What thinke you with your selves: Iff a King make lawes iust and good, and bind himselfe by oath that without respect of persōs whosoever shal breake anie one of those lawes he shal certenly dye, except he acknowledg his fault and repent: and whosoever shal keepe them shallbee advanced to great dignity and honor: and these lawes the King causeth to bee written so that al men may have them: And yet fur­ther the King in his great mercy, because hee would have none of his subiects perish for want of the right vnderstanding off his lawes, the King to prevent thē of that danger appoints in every place such a one as shal alwaies bee ready truely to enforme his people in the right vnderstanding of every one of those lawes [Page 197] and statutes, and charging them to bee directed by no other, for the vnderstanding thereof, if notwithstan­ding the commaundement, and al this love and care off their Lord and King over them to perserve them from falling vnder the iudgment off death, his people and subiects shal either carlesly neclect to bee enfor­med, or shal thinke thēselves wise enough to enforme themselves, or shall go to bee enformed for the vnder­standing of those lawes to anie other then the King hath appointed, and resting vpon their information, breake any one of those lawes of the King and do not acknowledg their fault and repent, shall their igno­rance excuse them? When they had one ready at hand alwaies to enforme them, before they offended, and yet ready to enforme them that they might repēt iff they would, but aske to bee enformed, but they would not bee informed before they breake the com­maundement of the King, neither after they have offended wilbee enformed to repent thereoff, but iusti­fie themselves that they have not offended: Can a iust King breake his Oath, and pardon and forgive the wilful ignorance of such careles subiects? and ad­vance them to the same honor wherevnto he advan­ceth his dutiful subiects? But he shal dishonor him­selfe, ād make his oath and law of no effect: No wise and iust earthly King will ever so dishonor himselfe.

How shal then the most glorious King of Kings, who is most wise, iust, and Holy, haveing made most righteous, holy ād perfect lawes, ād to shewe the stab­senes off his counsel, hath bound himselfe by Oath ād promisse. Heb. 6.18. Without respect of persons, that whosoever shal breake anie one of those lawes he shal certenly bee damned except hee confesse his sinne and repent. Mark. 16.16. Luk. 13.3. and whosoever shall kepe them shal in herite glory, & honor, & imortallity: and these lawes hath he caused to be written by inspi­ration [Page 198] that al men may have them: ād yet to make his mercie further to appeare that he would not anie off his people should perish for want of the right vnder stāding thereof, hath sēt the cōforter, & giveth the holy ghost to every one that asketh him, to teach & lead thē into al true vnderstanding Io. 14.26. Luk, 11.13. char­ging them to be directed by no other (Iam. 1.5.) for the vnderstanding thereof. If notwithstanding the com­maundement and al this love and care of the King of heaven over his people, to preserve them from falling vnder the iust iudgment of eternal death, his people ād subiects shal either carlesly neclect to be enformed or shal thinke they are wise enough to enforme them selves or shal go to anie other to be enformed off the vnderstanding of those lawes then the Lord hath ap­pointed, and relying and trusting vpon their infor­mation, breake anie one of the lawes of the King off heaven, and do not acknowledg their sinne and repēt shal their ignorance excuse them? when they might alwaies have had the holy Ghost for asking to have enformed them before they offended, as also after they have offended, that they might repent: Can the most holy and iust God and King, contrary to his Oath, pardon and forgive the wilful ignorance of such care­les subiects as breake his lawes, and wil not acknow­ledg their sinne and repent? and give them eternall glory and honor with his servants? (who though they have offended yet they have repented) but he shal dis­honor himselfe and make his Oath and lawe of none effect. Oh that men would consider that the most holy wise, and iust God cannot do so, against his Oath, and make himselfe vniust and vntrue. If men would con­sider what God is as he declares himselfe to bee, that is, a Iealous God, not makeing the wicked inocent, vi­siting iniquity to the third & fowrth generation of thē that breake his comaundements: A God of severity [Page 199] against them which fal through vnbeleeife. Rom. 11.22 A God that wil certenly take away their part out of the booce of life that takes anie thinge away from his word: And that wil add all the plagues written in his word, vnto them that add anie thinge vnto his word. Revel. 22

If men would beleeve God to bee such a one as he declares himselff to bee, they could not bee so vaine as to perswade themselves that God would forgive them their sinnes of ignorance, their ignorance being through their owne wi [...]full neclect, and when through such their ignorance they overthrowe the or­dinances off Christ, and abolish the Lawes off his Testament, and repent not, but iustifie them­selves in those their sinnes, saying they sinne not therein.

What were sufficient to say in this great deceivea­blenes of vnrighteousnes wherewith men are seduced to thinke, that if through ignorance they iustifie sinne it shalbe forgiven them they knowing no better, al­though they repent not, which they cannot do, in any sinne wherein they iustifie themselves, for men cannot both iustifie and repent of one and thesame sinne, at one instant. If men wilbe so far void of al grace and vnderstanding, as to hold and thinke that anie sinne comitted through ignorance, and through ignorance iustified, (because they knowe no better) shallbee par­doned, then it cannot be denyed but that they that put Christ to death through ignorance, and through ignorance iustified they had not sinned, but that they had done wel ād according to the word of God, in putting a blasphemer to death, that said hee was the Sonne off God, they shal also bee pardoned, for they did it igno­rantly, and knewe no better, as our Saviour Christ testifieth, when he saith. Father forgive them, they [Page 200] knowe not what they doe: And Thappostle Peter acknowledgeth the same Act. 3.17. saying: Brethren I knowe you did it through ignorance, as also your Governors.

Now let vs compare things together, so shall wee through the grace of God the better see the deceith of this ground, as it is misapplyed: The ground wee are to remember is this. That if men walke conscio­nablie as far as they knowe, and disire better know­ledg, yet through ignorance comit much sinne, there is mercy with God, and they, ackowledging and re­penting of their ignorāces, shalbe pardoned by grace through faith and repentance. Ephes. 2.8. This ground is misapplied as wee trust wil easily appeare, being brought to prove that if men walke consciona­bly as farr as they knowe and commit some sinnes through ignorance and through ignorance iustifie the same, thinking they do wel, and knowing no better, their sinne shalbee pardoned, which if they be, it must bee by grace through perswasion and ignorance, for their is no faith in ignorance, where is there anie warrant for such a ground? Who is so blind that can­not see the grevious error off this ground thus mis­applyed? this is to excuse sinne by sinne, that is, by ignorāce. We conclude this point by the word of truth that none can deny that have anie knowledg of the meanes of salvatiō: there is no salvatiō, but by grace in Chr, through faith & repētāce, so is there thē no par­dō for any sinne, but by grace in Christ, through faith & repentance. This being an vndenyable ground, none then can be saved, nor have their sinne pardoned by grace in Christ through ignorance, iustifying any one sinne: for there cannot be either faith or repentance in ignorant iustifying any sinne, therefore no such sinne can be pardoned, but al such sinners must be cōdēned [Page 201] And for this end and purpose have we spoken al that wee have spoken in this point to shewe vnto al men, that if they iustifie any one sinne or evil though it bee of ignorance, they can never bee saved, but shal peri [...]h to everlasting destruction, such sinnes cannot come within mens generall repentance of al their ignorā ­ces, seing they iustifie themselves in them, and say they sinne not, therefore their sinne remaineth, and cannot bee taken away, by Christ: As for example: You all iustifie the baptizing of infants, now when you re­pent of all your sinnes of ignorance, have you anie thoughts to repent of that? and if you were asked, would you not with your last breath iustify that you have done wel therein, and that the baptizing off In­fants is a holy ordinance of Christ? but if it be no or­dinance of Christ, and that you sinne therein, cā you be so simple as to imagine that this sinne shall come within your general repentance? Wherein you blesse and iustifie your selves: You can no more bee forgiven at Gods hands then they that ignorātly set vp a false Christ, ād iustify him to be the true Christ: or thē they that put the true Christ to death, and iustify he is a false Christ. We know your answere in this willbee, that if you could see it to be your sinne to baptize in­fants, and to mainteyne it to bee a holy ordinance off God, you would repent of it, but before you cannot: wil not God answere you? that when hee can see you repent he wil forgive you, but before he cannot. Ezek. 18.21.27.

Wil not the Pope make the same answere for al the bloody persecutions wherewith he hath, and doth persecute al Protestants: so called, Wil not the lord Bishop make this answere for all their wicked and cruel persecutions against the Puritanes ād Brownists? (so caled): but shal they be pardoned? they iustifying thēselves in al these wickednesses (wherein they think [Page 202] they doe God service) because they repent of al their sinnes of ignorance, whereof they iustifie these to bee none: wil God pardon thē in al this their wickednes? because they cannot see it to be their sinne: You al wil grant they cannot be pardoned of these sinnes, they iustifying themselves therein: neither can anie be par­doned of anie sinne, they iustifying themselves therein.

If this were duely considered it would make men take heed what they professe or practice in the profes­sion of Christ, seeing if they professe or practice anie thinge that is not according to the word of God, and iustifie it for good, they must perish and cannot be sa­ved: it stands therefore al men vpon the peril of their soules to looke to their waies, and to bee vpon a sure ground from Gods word, what they condemne for evil or error: ād what they mainteyne and iustifie for truth: for if they that iustifie the wicked, & they that condemne the iust, be an abhomination vnto the Lord. Pro. 17.15. Then they that iustifie error and wicked­nes, and condemne truth and righteousnes, calling light darknes, & darknes light, such must needs bee an abhomination to the Lord. If al the learned Scribes and Pharisies and false Prophets, in the world had harts to beleeve this, and confesse it, it would make them take heed what they iustified for truth, ād what they condēned for error, and how they taught others to do so. If al the careles professors of Christ that professe him in word, would beleeve this word of the lord to bee true, it would make them looke more circum­spectly to their waies, and not thinke that anie profes­sion of Christ is sufficient, and that they may professe Christ after that manner that is best pleasing to their owne mynds, makeing the way large that they may [Page 203] walke therein at liberty according to the vanity and excesse of their owne harts. If the simple harted, who in manie things are weyued from the world and who have manie zealous disires in them, did faithfully be­leeve the Lord herein, that if they iustifie anie false waies, vntruth, or error, and condemne anie way off light, and truth, their sinne remaineth, & they are an abhomination to the Lord, if they did beleeve God herein, it would make them take heed how they went on in their ignorant zeale, being led by their Tea­chers approving and iustifying what they teach thē, and disapproveing and condemning, what they reach them to disaprove and condemne: Forsakeing the tea­ching off Gods Spirit, not thinking it possible for themselves to attayne to the vnderstanding off the Scriptures, but by the teaching of their learned and good men (as they falsely cal them): but if they did be­leeve this word off the Lord that they must perish, if they iustifie anie one error or false way, and condemne anie one truth, it would make them with feare and trembling to seeke wisedome, knowledg, and vnder­standing of God, that they being taught off God might bee able of themselves, by the helpe of the holy Spirit, (the onely true Teacher and leader into all truth) to discerne and iudg betwixt good and evil, light and darknes, truth and error, least they relying vpon men, be seduced and led to iustifie false waies, and condemne the way of truth in anie perticuler, and so fal vnder the iust iudgment off the Lord, evē the iudg­ment of eternal death and condemnation, a right re­cōpence of reward for al that wil of ignorant simpli­city, out of their good meanings ād zealous affectiōs, (falsly so called) submit themselves to be led, ād taught onely of men, seeking for knowledg at their mouthes, ād not wholly depēding vpō the scriptures for instruction, and the spirit of God to teach thē the vnderstan­ding [Page 204] thereof, neclecting (of faith) the reading and searching and meditating of the scriptures day and night, and earnest praying without doubting, that the Lord would give them the spirit of wisedome to direct thē to the true vnderstanding ād meaning of God in the Scriptures, that they might be able, if an Angell frō heaven should come and teach them anie other doc­trine, then Christ and his Apostles hath taught, to iudg him accursed: when this way shalbe once truely learned ād faithfully practized of Gods people, to at­tayne to true knowledg: then shal all that seeke after Christ, strive to enter into his kingdome by regenera­tion and new birth, being borne againe of water & the Holy Ghost. then shal men learne to knowe the true baptisme of Christ, which is the baptisme of repētāce for the remission off sinnes, and be therewith Bapti­zed, and put on Christ, and not satisfie themselves with childish baptisme, in which baptisme they have not, nor could not put on Christ: and without which baptisme of repentance for the remissiō of sinnes, they cannot put on Christ: and then shal the elect of God not be deceived by the multitude of false Prophetts, with al their lying wonders, that say, Loe here is Christ, loe there is Christ, but they shal take heed to the glorious brightnes of his coming. which shalbe in the shining light of his truth, vnto the which the chosen of God shal flie▪ ād come from far, as Eagles to their pray. And to this clere light of truth the Lord that hath bought you all with his blood, raise vp your harts that you may seeke his face, and be filled with the fulnes of his presence.

Amen.

Wee hold our selves bound, to acknowledg, ād that others might be warned to manifest, how we have [Page 205] bene (through our great weaknes) missed by deceitfull harted leaders, who have and do seeke to save their lives, and wil make sure not to loose them for Christ, and therefore they flee into forraine Countries and free States, ād drawe people after thē to support their kingdomes, first seeking their owne safeties. and then publishing (as they pretend) the gospel, or seeking the Kingdome of heaven, as farr as they may with their safetie: and this they iustifie by perverting and misapplying the words of our saviour Christ, where he saith: when they persecute you, or drive, or thrust you out off one city flee into another. mat. 10.23. these words have they picked out for their purpose casting away or lea­ving furth, divers rules of Christ goeing before, and following in the same scripture, which cannot permit of their exposition and practice, but wee wil onely in­stance the reason why our saviour Christ bids them when they are persecuted in one Citie, go to another, and his reason is this: for verily I say vnto you, ye shal not go over al the Cities of Israel til the Sonne of man come. This sheweth that our Saviour Christs mea­ning was, that when they were driven or expelled out of one Citie, they should go to another City in Israel to preach the gospel vnto it: but these men flee to Cities to the which they cannot preach the gospel, being of a straing tongue, neither have they any intent or mea­ning to preach the gospel to those Cities, their fleeing is not to that end, but to save themselves for being as shepe in the midst of wolves, ād for being delivered vp to Counsels, and for being brought to Governors and Kings, for Christs sake, in witnes to thē & to the Gētiles: these men need not this advise of our saviour Christ, who Counsels his Disciples to take no thought what they shal speake, or what they shal answere when they are brought before Princes and Governors, for they flee to such places (where they make sure they shal ne­ver [Page 206] come in question before them.

The Disciples of Christ vnto whome he speake these words (whē they persecute you or drive you out of one Citie, flee into another,) did not vnderstand our Saviour Christ as these men do: if they had, they would not have beleeved the Angel. (Act. 5.19.20.) that bad them, when he had delivered them out of prison. Goe: and stand in the Temple, & speake to the peo­ple al the words of this life, they would have said, Wee have bene imprisoned ād persecuted, therefore we are to flee: our Lord taught vs so: But they obeyed the voice of the Angel, knowing it did not contradict that rule of Christ, neither would they (if they had vnder­stood Christ, as these men do) after they had bene bea­ten, & comaund to speake no more in the name off Ie­sus, stil have staped in that Citie, daylie in the Temple & from house to house, teaching & preaching Iesus Christ, Act. 5.40.42. but these mē flee before they feele either stroakes or bands, and teach mē so. The whole scriptures are against them in this their vnderstan­ding. The 8. of Thact. 1 — 4. might suffice to satisfie them in this point, and to discover their error fully, where it is shewed, that there was great persecution against the Church, at Ierusalem, & they were al (ex­cept Thapostles) scattered abroad, through the Regiōs of Iudea & Samaria: & Act. 11.12. they that were scatte­red abroad, went throughout til they came to Phenice & Ciprus, & Antiochia, preaching the word. Here wee may see that notwithstanding the great havoch Saul made of the Church, and entred into every house, and drew out both men and wemen, and put them in pri­son, yet thapost [...]es did not flee: and they that did flee, went to Cities to the which they could and did preach the gospel: but neither the example of Thapostles that did not flee, nor of them that were scattered, who wēt [Page 207] to Cities to which they preached the Gospel, wil serve these mens turne, but they flee to Cities most como­dious for their safetie and profit, to which they cānot preach the Gospel. Furthermore Act. 14. although there was an assault made both of the Iewes & Gen­tiles against Paul and Barnabas, to do them violence at Iconium, and although Paul was stoned & left for dead at Listra, yet they returned againe to Listra and Iconi­um, to confirme the disciples harts, preferring that du­ty before the feare off persecution.

For further overthrowing off this misvnderstan­ding off these words off our Saviour Christ, when they persecute you in one Citie, flee into another. Lett all Godly harts consider, how Thappostle Paul commended and reioyced in the Church of the Thessalonians, because off their patience and faith in all their persecutions and tribulations that they suf­fered. 2. Thess. 1.4. And in the first Epist. 2.14. in commendation off them he saith. Brethren, yee are become followers off the Churches off God, in Iu­dea, which are in Christ Iesus, because you have also suffered the same thinges off your owne Countriemen even as they have done of the Iewes. Thus doth Thappostle commend the Churches of Iudea, and off Thessalonica, for their constant suffering of per­secution in their owne Countries, not once advising or teaching them to flee out off their Countries, to avoid persecution: This is a new doctrine of de­vils brought in by men, that were never sound in the faith.

Further, heare what the Spirit saith to the Church of Pergamus. I knowe thou dwellest where sa­thans throneis, & thou haist kept my name and haist not denyed my faith, even in those days when Antipas my faithfull marter was slayne amonge

you, where Sathan dwelleth: and to the Chur, of Smyr­na the spirit saith: Feare none off those thinges which thou shalt suffer: behold it shal come to passe that the devil shal cast some of you into prison, that you may be tryed, & ye shal have tribulation ten dayes, bee thou faithful vnto the death, & I wil give thee the Crowne of life. Re. 2. Who wil not be blind may se heare how the spirit of God commends the Saincts for holding the faith, and dwelling where there was bloody persecu­tion, and where Sathan dwelled: and doth not exhort them to flee: but not to feare what they should do vn­to them. Let then the simple hatred be no more sedu­ced by these men, who have rent the words of our Sa­viour Christ, (when they persecute you, or drive you out of one Citie, flee into another) from the true sence and meaning wherewith they stand compassed [...]cund about in. Mat. 10. And whereas our saviour Christ in these words gave a rule off direction vnto his dis­ciples, how they should proceed in the publishing off the Gospel, appointing them, whē they were expelled or persecuted in one Citie, that they should go to an­other to preach, because there was manie Cities off Israel to go through: these men of corrupt mynds, lo­vers off themselves, vtterly pervert the meaning off our Saviour Christ in these words, and say, he gave it for a rule to his disciples, to teach thē to flee to save themselves from persecution, and so by this their vn­derstanding, when the disciples of Christ had found a Citie of most safetie, there they should hide thēselves as these men do, and let the publishing of the gospell alone, except any would follow after them, or come to them where they might be in safetie.

How doth the ignorant blind, corrupt harts and tongues of these mē conceive and speake against God and his truth, and pervert it to their owne destructiō [Page 209] overthrowing the whole doctrine ād meaning of Chr. in this place of Mat. 10. from 16. vers. to the 39. vers. where Christ withal the wisedome of the spirit, doth set himselfe to teach his disciples to suffer persecution, shewing them what persecutions they should suffer, and what persecutors they should have, and how far they should suffer persecution even to the loosing off their lives. Thus doth our saviour Christ teach his disciples to suffer persecution, exhorting them not to feare them that kil the body, and declareing vnto them for their vnspeakable comfort his providence and protection over them, telling thē that al the haires of their head are numbred in his sight. And these deceivers they teach their disciples to flee persecutiō and persecutors and to spare and save thēselves that it may not come so vnto them: but when the worthy disciple of Christ, Peter, advised his maister so, Christ bad him, come be­hind mee Sathan thou art an offence vnto me, and taught him saying: If any man will follow mee let him forsake himselfe, & take vp his crosse & follow me ma [...]r. 16. Iudg then what Christ wil say to these false pro­phets that are the disciples of the man of sinne, sup­porting and preserving his Kingdome by this their doctrine, for the disciples of Christ cannot glorify God and advance his truth better, thē by suffering al man­ner of persecution for it, and by witnessing it, against the man of sinne, with the blood of their testimony. we must leave this point to Godly consideration (It had bene much fitter (we confesse) to have bene part off a booke, then such an addition) and wee leave these men withal their disciples (if they wil not be enformed here in) to be a reproach to al men, who shal say vnto them where have you learned to fle into forraine countries and not to suffer persecution for Christ of your owne countriemen? where have you learned for feare of mē to flee from your owne countrie, ād fathers houses to [Page 210] whome you ought, and where you might best publish the gospel? and where have you learned to drawe pa­rents from children, and children from parents, to whōe they are especially bound to witnes Gods truth? and to be as lights vnto thē. You have not learned it of Christ, who would not suffer him that had bene possessed when he prayed him that he might bee with him, but Christ said vnto him. Go thy way home to thy frends, & shewe them what great things, the Lord hath done vnto the, & he went & published thē, Mark. 5 18 Yea all men shal say vnto them, where have you learned to set vp your light in secret plaees? and where have you learned to pul your shoulder from the yock and to seeke to save your lives? but therefore (saith Christ) surely you shal loose them except you repent.

Furthermore if Christ gave this for a rule or pre­cept to his disciples to flee persecution to save them­selves, then was it an absolute comaundement, and so did al thapostles and disciples of Christ, breake his co­maundement ād sinne, in that they did not flee to save themselves alwaies when they were persecuted: and hereby do these men condemne all their brethren that flee not as they do, except they wil ad error to error, ād affirme as some of them do, that it is indifferent to flee or not to flee, makeing hereby this precept of Christ, indifferent to be obeyed or not to be obeyed, which can not be affirmed of anie one precept of Christ: for no­thing can bee both comaunded and indifferent to bee obeyed or done: and those words of Christ wil no way permit such indifferēci, for they are an absolute precept for that end for the which they are given: which is not to flee to save themselves: but to flee or go to another Citie to preach the gospel. And we put these seducers in remembrance that our Saviour Christ gives this rule also vnto his disciples, that if they shall enter [Page 211] into anie house or Citie, that shal not receive them, nor heare his word, whē they depart thence, they shal shake of the dust of their feet for a witnes against that house or Citie: But when wil these men according to this rule of Christ [...]hake of the dust of their feet for a wit­nes against Amsterdam and Leyden, which Cities, neither receive them nor the word they bring, other­wise then they receive Turks and Iewes, and all sorts, who come onely to seeke safety and profit. It should seeme this rule of Christ, apperteynes not to these mē, but let them, and al mense, that this rule apperteynes to whomesoever the other apperteynes, they being both given at one time and vpon one and the same oc­casion, and to one and the same persons: and when these great deceivers have learned not to devide Christ they wil learne also, not to devide his precepts and or­dinances, takeing what is agreable to their corrupt mynds, and forsakeing what is contrary to them.

We wil passe by the lamentable fruits and iudgmēts that we have, and doe see with our eies followes this damnable error, when manie, yea the most men that had in a great measure forsakē the love of the world, and began to be zealous of some good thinges, being drawne by this opinion and these seducers into for­reyne Countries, not knowing which way to support their outward estate, have turned againe vnto the world, ād are fayne to hunt too and froo, far ād neare after every occasion, and al is too little to satisfie most of their wants, and nothinge wil satisfie some of their disires: al these thinges and manie mo, these hirelings their shepherds, can welbeare withall, so that they returne to the hive, that their portion may not be reproved. And those of best hares, and some of best quality that cannot runne ād rove, and set their harts to seeke the world, consume that they have and fal vnder hard conditions, and by littel and littel loose their [Page 212] first love also. It is the general iudgment we ayme at in al this, in that by these meanes, former zeale ād the best first beginings that were in these men do vanish, fade away, and come to nothinge, to the vnfained greife of our sonles to see it: how much better had it beene that they had given their lives for that truth they professe, in their owne Countries. Now as wee through the grace of God, and by the warrant of his word, (as we have here manifested) cast away these perverters of the holy scriptures and their doctrines, so we wish al to do, that feare God and seeke the glo­ry of his name, and come and lay downe their lives in their owne Countrie for Christ and his truth. And let none thinke that we are altogether ignorant, what building, and war fare we take in hand, and that wee have not sitt downe and in some measure throughly considered what the cost and danger may be: and also let none thinke that wee are without sence and fee­ling of our owne inability to begin, and our weaknes to endure to the end, the weight and danger of such a worke: but in al these thinges we hope and waite for wisedome and strength, and helpe from the Lord, Who is able to establish vs, that we may stand, and by weake meanes to confound mighty thinges, 1. Cor. 1. Lett none therefore despise the day of smale thinges. Zach. 4.10. Nor bee greived and say with that scorner, Nehem. 4.24. What wil these weake Iewes doe? Thus comending all our poore endeavors to the best accep­tance of every wel disposed reader, beseeching the Lord to make his grace to abound to you al, for the glory of his name, and the salvation of every one of your soules.

Amen.

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