THE Apostle vvriteing to the Church at Colossus with much ioy for theyr stablenes in the grace of God receaved, reduceth the whole matter of that hisColos. 2. 5. reioyceing to two generall heads: Fayth, & Or­der. Of which two, fayth (though set after in pla­ce) is before, both in nature, tyme, & dignity: as makeing men in theyr persons severally fit for, & capable of that order, wherein they are ioyntly to be vnited.

Now from these two spring heads (as it were) thus distinguished, do [...]sue, & arise two sorts of externall religions actions, or exercises: which [...]e may not vnfitly, for distinction sake, call, Personall, & Church Actions. By personall actions I do vnderstand such as arise from, & are performed immediately by the personall fayth, & other graces of God, in the hearts of holy men. Of which sorte are, private prayer, thanksegiveing, & singing of Psalmes, Profession of fayth, & confession of sins, reading, or opening [...]he Scriptures, & hearing them so read, or opened, eyther in the family, or [...]s where, without any Church-power, or ministery comeing between. Of [...]he 2^d: sorte are the receaving in, & casting out of members, the electing, [...] deposeing of officers, the vse of a publique ministery, & all communion [...]herewith. For which workes, howsoeverHebr. 1 [...] 6. fayth, & other personall graces [...]e required that men in them may Please God, yet are not these graces suffi­ [...]int for the doeing of them, except withall there concur, & come between, Ch: state, & order: in, & by which, they are to be exercised, as by theyr most immediate, & proper cause: from which, by the rule of reason, they [...]re to have theyr denomination, & so to be called Church-Actions.

And that the actions of the first kynde, (& more particularly) private [...]rayer (of which I am specially to speak) may, & ought to be performed [...]y godly persons (though out of the order of a true visible Church) both [...]heMath. [...] 8. 9. 10. & cap. 19 22. &c. Act. 10. [...] 23. 34. 35. Scriptures, & common reason teach: and that not onely by them se­ [...]erally, & one by one, but ioyntly, & together also, as there is occasion: [...]hey being ioynt members of the mistical body of Christ by fayth, & ioynt­ [...]yRom. 8. 26. & cap 10 10 [...] pertakers of the same Spirit of adoption, & prayer; from which common [...]ayth, & vnion of the spirit dwelling in them, this communion ariseth, they [...]hereby being priveledged ioyntly to say, Our Father: as was also Practised1. Cor. [...]. 7. [Page 2] by Cornelius, & his holy family, though out of a true visible Church. Neythe [...] is it a matter worthy the proveing lawfull for a godly housband, & wife ioyntly to sanctify theyr meat, & drink by prayer, & thankesgiveing, & so [...] to beg together at Gods hands, or to give thankes for other good things vppon themselves, & theyrs, though they be out of the order of a tru [...] Church. Neyther indeed do the members of the visible Church perfor [...] private prayer, or the like exercises, whether severally, & by one, & one or ioyntly; by vertue of that theyr Church state, or with any referenc [...] vnto it, but merely as a duety of the Christian person, or family: (which must be before the Christian Church as the parts before the whole:) & which they were also as well, & as much bound vnto, though they were o [...] no visible Ch: at all: no more then was Cornelius, & his family, & friends which notwithstanding was his, & theyr fault.

These things thus premised, I come to the thing I aym at in thi [...] whole discourse, which is, that we, who professe a separation from the Engl: Na­tionall, Provinciall, Diocesan, & Parochiall Church, & Churches, in the wh [...] formall state, & order thereof, may notwithstanding lawfully communicate in pri­vate prayer, & other the like holy exercises (not performed in theyr Church Com­munion, nor by theyr Church power & ministery) with the godly amongst them (though remayning (of infirmity) members of the same Church, or Churches) excep [...] some other extraordinary bar come in the way, between them, & vs.

And since the subiect, & ground of this Communion, is holy persons & the same so discerned mutually, & on both sydes, I think it needfull for the clearer passage of things, & better information of divers both ad­versaryes, & freinds (haveing greatly misinterpreted our wryteings, & testimony) here breifly to note down what our iudgment hath alwaye [...] been of the sincere fayth, & holines of many particular person in the asemblyes, notwithstanding our testimony agaynst the body of the same as semblyes, in theyr communion, order, & ordinances.

And first, our witnessing agaynst the Church of Engl: (so called) a Babilon, in her degree, both in respect of the confusion, as of persons good & bad, of all sortes. so of things Christian, & Antichristian, covering all [...] as also of that spirituall bondage, wherein the Lords people are kept vnde [...] the spirituall Lordship of the prelacy, there reigning, doth witnes for [...] agaynst all men, that we acknowledg the Lords people, & godly per sons there:K [...]v 15. 4. out of which they are thefore called by the voyce of the Lor [...] from heaven, to build vp themselves1. Pet. 2. 5. as lively stones into a spirituall temple for th [...] Lord to dwell in: as were the Lors people of ould called out of Babilon C [...] vile, to build the materiall temple in Ierusalem, although as then was, [...] Es [...]. 1. & cap. 7. now is too slack obedience yealded to the Lords call herein.Neh. 2.

[Page 3] More particularly. M^r: H. Barrow in that his letter written a litle before his death, (& so the more advisedly, especially in that poynt, in which a snare was layd for his life) to an honourable Lady yet liveing, as he [...]cknowledgeth her in her person, to have been educated, & exercised in the [...]ayth, & fear of God, so professeth he further, that he gladly embraceth, & [...]eleeveth the common fayth receaved, & professed in the land as good, & sound: [...]hat he had reverend estimation of sundry, & good hope of many hundred thou­ [...]ands in the land, though he vtterly disliked the present constitution of the Church, &c.

Vnto which his testimony as the Authours ofPag. 11 114. the Apology do assent, [...]o do they further professe theyr perswasion that of many the Lords people [...]n the Realm, belonging to the Lords election of grace, & pertakers of his mercy to [...]alvation in Christ, some are further called, & some still remayn in defection: fur­ [...]her instanceing in sundry Preists, & Fryars, that have been Martyrs of [...]esus, witnessing the truth they saw agaynst the Romish Anti-Christ & yet reteyn­ [...]ng theyr Popish functions, & communion with that Church, which stands subiect [...] the wrath of God: Both M^t: Barrow, & they accordingly in another [...]lace, commending the fayth of the Engl: Martyrs, & deeming them saved, notwithstanding the false Offices & great corruptions in the worship they exercised: & so professing the same iudgment of others in the realm, where the same precious [...]ayth in sincerity, & simplicity is found, (they neyther neglecting to search out the [...]ruth, nor despiseing it, when they see it) the mercy of God thorough theyr sincere [...]ayth to Iesus Christ, extending, & superabounding above all theyr sins seen, & [...]nseen.

Lastly Mr: Penry a litle before his exequution, acknowledgeth in [...]is Confession, that both of the teachers, & Professours of the assemblyes have so [...]mbraced the truth of doctrine in the land established, & professed, that the Lord [...] his infinite goodnes hath graunted them favour, to shew out wherein, in regard [...]f Gods election, he iudgeth them members of the body, whereof the sonne of God [...]esus Christ is the head: onely herein praying the Lord to be mercifull vnto them, [...] as vnto himself in regard of his sins) that they are not ordered in that outward [...]rder, which Christ Iesus left in his Church, but instead thereof, &c.

All these, we see, as they rightly distinguish between fayth & order, (though even order also be a matter ofKom. 1. 23. fayth, if it be not a matter of sin, & without [...]arrant from Gods word) so do they planly acknowledg the personall [...]ayth, & grace vnto salvation in many though remayning (of ignorance, & infirmity) members of that Church agaynst whose constitution, order, & ordinances, they witnessed, divers of them, vnto death: & not onely [...]hat such people were there, in the generall, but also that they did so [...]steem, & iudg of many of them in particular. And surely if the Lords [Page 4] people be there, it is no difficult thing for the spiritual man, conversein [...] with them, to discern, & iudg ordinarily, which they bee. The spirit of God in one of his people will own it self in another of them though disfigure [...] with many faylings, especially in outward orders, & ordinances: &Iam. 2. 17. 18. fayt [...] (if it be not dead) may be seen by works, of him that hath a sprituall ey [...] thorough many infirmityes.Luce 6. [...]4. The tree, sayth Christ, is known by the fruits: [...] may the good trees truely planted by fayth into Christ, & haveing in the [...] the heavenly sap, & iuyce of his spirit (though growing for the present out of the Lords walled Orchard, the true visible Church, & in the wild [...] wildernes of the prophane assemblyes) ordinarily be known by the good fruits of fayth, & of the spirit evidently appearing in theyr persons. who [...] whilst the world can in all places so far discern, as to hate, despise, & perse­quute them, as none of hers, it were marvayl, if we should not discern them to be children of the same common Father with vs, & so know, & acknow­ledg one another (though1. Ioh. 3. 1 the world which knowes not him knew neyther o [...] both.) And passing this iudgment one vppon another mutually, though not by the rule of certaynty, which a man can have onely of him self ordi­narily, as onely knowing his own heart, yet more then in hope, which ex­tends it self to the apparently prophane, (for we are to hope that they wh [...] are not to day, may be to morrow) & even by that goulden rule of love or1. Cor. 13. 5. 7. charity, which thinketh not evill, nor is suspitious, but beleeveth all things & taketh them in the best parte:1. Pet. 4. 8. covering (especially vnder the graces o [...] Gods spirit, where they appear, though in never so small a measure) a mul­titude of sins; we shall walk in love, after Christs example, & fulfill the law of Chris [...] Eph. 5. 2. Gal 6. 2. Mark. 4. 24. by bearing one another burthen: thereby also procureing the like mercifull mea­sure to be meeted out to vs agayn both by God, & men, in respect of our in­firmityes.

Lastly if men were to iudg vs (even whilst we abode in the assemblyes [...] ignorance, or infirmity) men fearing God, & sanctifyed in our persons, b [...] the profession, & appearance which we made: then are we also in equit [...] to make the same estimate of the persons of others, though abydeing i [...] the assemblyes, as we did, makeing the same manifestation, & appearance [...] (& it may be greater then) the most of vs have done. And as we our selve [...] then haveing receaved of God the grace of sanctification in our measure & makeing manifestation thereof, accordeing to that, we had receaved; & being to be iudged by others accordeing to the manifestation we made did, & might iustly look, that they should deem vs truely faythfull, & san­ctifyed, though never so weakly: so are we to have agayn the like estima­tion of others accordeing to theyr measure receaved, & manifested: rem [...] ­bring alwayes that most equall rule of Christ our Lord, that whatsoever [...] [Page 5] would men should do vnto vs, even so to do to them, which is the Law, & the Prophets.

I will therefore conclude this poynt with a double exhortation: the former respecting vs our selves, who have (by the mercy of God) with theMat. 7. 12. fayth of Christ, receaved his order, & ordinances: which is, that we please not our selves therein too much, as if in them, piety, & religion did chiefly consist: which was not the least calamity of the Lords people of ould, for which he also sharply reproved, & severely punished them: of which evill, & overvaluation of these things (housoever great in themselvs) we are in thePsal. 40 6. 7. 8. more daunger, considering our persequutions, & sufferings for them: but [...]hatas we believ these things are necessarily to be done, so we considerHeb. 10. Psal. [...] 16. 17. Ier. 7. 21. 22. Hos 6. Mic. 6. 7. 8. that other things are not onely not to be left vndone, but to be done much more. The grace of fayth in Christ, & the fear of God, the continuall renueing of our repentance, with love, mercy, humility, & modesty, toge­ther with fervent prayer, & hearty thanksgiveing vnto God, for his vnspeak­cable goodnes, are the things wherein especially we must serv God: nourish­ing them in our own hearts, & so honoring them in others, wheresoever they appear to dwell. And if God wilbe known, & honoured in all his crea­tures, yea even in the sillyest worm that crawleth vppon the earth, how much more in the holy graces of his spirit vouchsafed to his elect; notwith­standing theyr faylings of infirmity, especially in outward ordinances. Which personall graces whilst too many have vndervalued in other men, & neglected in themselves, in comparison, God hath been provoked to suffer so many amongst vs to fall, some into such personall sins, & evilles (not­withstanding theyr advantage in the Lords ordinances) as from which without these helpes) many thousands of them have been preserved: & [...]thers both from the conscience of Gods ordinances, & of the personall [...]leutyes of holines, & honesty; as is generally to be seen in such, as have made apostacy from theyr former profession with vs.

The other exhortation I direct vnto them about whom I deal: which is, [...]hat they content not themselves with that fayth, & grace in theyr persons, which they have receaved, reiecting, or neglecting vnder any praetext, or ex­cuse whatsoever, the order, ordinances, & institutions of the L: Iesus: in, by [...]he vse whereof, theyr fayth should be nourished in it self, & manifested vnto others: much more, that they continue not theyr submission to the contrary, which is of Anti-Christ: lest God (besydes greater evilles) pu­nish them with yet greater confusion, & bondage therin: that, vnder which [...]hey are being such already, as (I suppose) I may truely affirm, that never Church in the world, in which so many excellent truthes were taught, stood [...]n such confusion both of persons, & things, & vnder such a bondage spiri­ [...]uall, as that of Engl: doth at this day.

[Page 6] Now before I come to prove the thing I aym at, I think it fit to satisfy the principall obiections, which I have taken knowledg of agaynst the thing, I entend.

And it will fust be demaunded of me, considering my iudgment of the par­rish OBI. assemblyes, as Anti-Christian, & of sundry the practises there as idolatrous, & withall, what iudgments the Scriptures denounce agaynst such estates, & practises, how I can deem any the membres of such assemblyes, & so practiseing, as truely Chri­stian? or how I can without pollution communicate with them, who are by the touch­ing of so many vnclean both persons, & things, themselves made vnclean?

For answer. First, it is true, that vppon the true Church the Scriptu­res [...]NSW. do pronunce most excellent blessings; as they do also denounce fear­full curses vppon the false: as it is also true, that whatsoever is spoken of the whole body, the one, or other, ioyntly, belongs to ech member of ey­ther, severally: provided, that in both, things be in theyr right state, & or­der: which is, that there be none, but faythfull, & holy persons in the true Church, & none but vnholy, & prophane persons in the false: for none other should be, in the one, or other. But if now it come to passe other­wise, & that thorough the Churches want of Vigilancy or Zeal, & the par­tyes hypocrisy (which hath been alwayes, & is too too common) there be in the true Church vnfaythfull, & prophane persons, shall we say, that those pretiouse promises made to the true Church in which they wrongfully are, do apperteyn vnto them, & vnto theyr persons? & that they are elect of God, saynts by calling, & sanctifyed in Christ, to the hope of life, &c.? So if, on the contrary it come to passe, thorough her craft, & cruelty, & theyr own weaknes (which is too too common also) that godly, & fayth­full persons be in the false Church where they should not be, shall we now lay vppon theyr persons all the curses, & condemnation, which the Scrip­tures denounce agaynst the estate of the false Church, & the superstitions thereof? were not this to iustify the wicked, because he is in the true Church: where he should not be? & to condemn the righteouse because he is in the false Church, where he should not be neyther? Or are not all godly wis [...] men in these, & the like disordered states of things, to have vse of Chri­stian discretion for the putting of difference between person, & person notwithstanding theyr common Church state, & order, the wicked with the godly in the true Church, & vnder Christs ordinances, & the godly with the wicked in the false Church vnder the forgeryes of Anti-Christ? Otherwise our iudgment wilbe as confused, as is theyr estate. Neyther is it a more difficult thing for a spirituall, & vnpartiall ey to discern a godly man in a false Ch: where the falsenes ariseth not from the falsity of fayth, but [...] order, & ordinances, then to discern a wicked man in a true Church.

[Page 7] And this consideration had, may serv for answer to the cheif part of the obiection: which is also no more in effect, then hath been answered by the Authours of † the Apology, before me, in theyr defence agaynstPag 11 that vniust accusation layd vppon them by theyr adversaryes, that they af­firmed the whole Realm to be drowned in confusion without assurance of salvation.

Theyr answer is, that there is difference to be put between PERSONS them­selves, & between theyr ACTIONS or ESTATE otherwise. The person some­times is blessed, when the action, or standing in an other behalf, may be such as is subiect to curse: &c. As on the contrary also, sometymes the person is subiect to curse, Qwhenas yet the action, or standing may be blessed in another respect. And both those parts of theyr distinction they prove by sundry instāces from the Scri­ptures. Some whereof I will here note down, adding also some others therevnto, for the confirmation of the first head of the distinction, which more directly concerns the present question, which is about godly per­sons performing of, or standing in some corrupt, & cursed actions, or estate otherwise. Thus were Simeon, & Levi, Gen. 49. 7. 28. both Blessed in theyr persons, & Cursed in theyr outragious fact agaynst the Shechemites: thus was the Canaa­ [...]itish woman, & her daughter both dogs, or whelpes, in respect of theyrMat. [...] 26. 27. [...] [...]ation, & people, & Children of Abraham in theyr persons: thus was* Peter both a faythfull, & beloved disciple, in his person, & yet in his coun­sayl to Christ, Sathan: thus wereMat. 16. 1 [...] 17. [...] the Corinth: both vnlevened, & holy, in [...]heyr persons, & levened, or impute in the lump of theyr communion, with [...]he incestuous man vncensured amongst them: as also the same Corinth:1. Cor. [...] 6. 7. [...]oth spirituall (though butCap. [...] 1. 3. babes in Christ) & yet in respect of theyr strife, & divisions, not spirituall but carnall. Where the Apostle also noteth out the [...]riginall cause of these contraryetyes in, & about the same persons: & [...]ow it comes to passe, that one, & the same man doth works so contrary [...]ne to another, & so is subiect, in respect thereof, to two so contrary esti­mates, & Censures. The reason then is, because every regenerate man, in [...]his life, hath in him two men:^• the ould man, not yet fully cast of; & the new [...]an, though prevayling, yet not perfitly put on, & renued: & these two (els [...]here called)Eph. 4. 22. 23. 24. the flesh, & the spirit; contrary the one to the other, & lusting the one [...]gaynst the other. And so forceible is this lusting sin, & flesh in the best, as thatGal 5. 17. [...]t not onely keeps them from knoweing much truth which they should [...]now, & from doeing much good which they would do, & from doeing [...]hat good they do, as they both should, & would; but also misleadeth them [...]nto sundry aberrations, & evils, (besydes theyr falles, into greater mi­scheifs, at tymes, out of which they are restored by particular repentance) & therin cōtinueth them to theyr dying day. The Apostle professeth of him­self that he1. Cor. 13. 12. knoweth but in parte: & how small a parte of his knowledg, is ours? [Page 8] The ProphetPsa. 19. 2. David teacheth, that no man can vnderstand his errours, & [...] prayes God to cleanse him from his secret sins. And amongst, & above those [...] all other kindes, the servants of God are still endaungered by the errours, & evilles of the tymes: whose corrupt customes do often eyther dim they [...] eyes, as a mist: or carry them along as a strong stream: or otherwise op [...] ­presse them with a thousand tyrannyes. Examples of this mischief we hav [...] too many in the Scriptures. In Abrahams, Iakobs, Davids, & many mo holy Patriarks, & Prophets, takeing at once more wives then one, contrary to the institution of mariage, which was, that^ [...] two (& not more) should be [...] flesh. Likewise in † Asa, Amasiah, & Azariah theyr faylings, in not takeing Gen 2. 4 away the high places, though the H: Ghost give testimony of the vprightnes of theyr hearts, & works otherwise, in the sight of the Lord. Also in many of theMatt. 19. Ch: of Corinth: cotinueing theyr accustomed fellowship with their friends [...]. King. 5. 14. [...]. King. 4. 3 4 8 15. 3. [...]. & kindred in theyr superstitious feastings in the Idoll temples, in honour o [...] the Idols, to which they offered Lastly, we have a playn proof of this evil in the Apostles themselves, whom the common errour of the tymes that th [...] Messiah should be a great worldly prince, & exercise a temporary kingdom did so possesse, as that it could not be rooted out of them, by all that they had heard of Christ, & seen touching him; but that it still abode with them [...]erodot. [...] Clio. Cor. 8. [...]0. & cap. 10 3. 14 20 1. till the death of Christ, yea some while aster his resurrection. Which consi­deration as it must work in all the servants of the Lord a godly yealousy o [...] the customes of the tymes, that they be not captived in theyr evilles: s [...] must it also teach them, who by the mercy of God have escaped them, much moderatiō towards such (being otherwise godly) as are still too much abu­sed by theyr craft, or vlolence.Cor. 6. 4. 15. 6 &c. lat 16. 2. & 20 1.

To apply this then to the present purpose. Considering the many excel­lent truthes taught in divers of the assemblyes, & that with so great fruit i [...] the knowledg, Zeal, & other personall graces of many; the constant suffe­rings of divers Martirs for the truthes there professed, agaynst that Anti­christ of Rome; the knowledg we had of our selves in that estate; togetherMark 9. with the iudgment of other Churches abroad touching the Ch: of Engl: [...] [...]uke. 14. 1. it is called (though indeed ignorant of her estate, save in such general [...] heads of fayth, wherein we also assent vnto her) as also the manifould af­flictionsAct. 1. 6. vppon, & great offences (& those, many too iust) at such as hav [...] made separation, from that Church; it is no marvayl, that so many (thoug [...] otherwise learned & godly) by reason of the ignorance, & infirmity ye [...] cleaving to the best overmuch, are abused by the tymes for the succourin [...] of Antichrist in his declyneing age, for whose furtherance in his risein [...] (thorough the corruptions of tymes then) so many, howsoever otherwis [...] learned, & godly have (though vnwittingly) put to theyr hands, as a [...] [Page 9] men soundly mynded, if but a litle exercised in theyr wryteings, & the [...]oryes of the tymes, will confesse.

Now for the 2^d parte of the obiection touching the idolatrous practi­ [...]es of the assemblyes, I do answer, that every idolatry makes not an idola­ [...]er any more then every ignorance, or other sin of ignorance, an ignorant, [...]r wicked person. To make an idolater there is requyred an idolatrous di­sposition which we may not lay to theyr charg, of whom we speak. Besy­ [...]es, by this ground we should chaleng, the reformed Churches generally [...]o be idolaters; for the most of them vse a stint form of prayer, lesse or [...]ore, though they be not bound vnto it; & so consequently should ex­ [...]lude them from Gods kingdom: for no Idolater hath any inheritance in the Eph. 4. kingdom of heaven. And if any further obiect, that the Scriptures teach ex­presly, that they whoRev. 1 [...] 4. ch. 1 [...] 9. 10. partake of the sins of Babilon, shall receiv of her plagues: & that every man worshipping that beast, & his image, & receweing his mark in his forehead or in his hand, shall drink of the wine of the wrath of God, &c. I answer [...]s before, that that estate, & those practises are indeed vnder that curse in [...]hemselves; & further also, that every person so walking (as I am perswa­ [...]ed every member of the Church of Engl: doth) is vnder that condem­ [...]ation without repentance: which repentance, as it must be particular for­ [...]ns known, so doth the Lord, in mercy, accept of the generall repentance of his servants, for theyr sins vnknown, & secret, & which they discern not to [...]e such: Otherwise no flesh could be saved. Lastly, as I cannot excuse them,Psal. 1 [...] 12. [...]or they themselves from great sin in ioyning themselves with the pro­phane parrish assemblyes, with which God hath not ioyned them, & that [...]n the practise of theyr superstitions, especially in such a bondage spirituall [...]nder the prelacy, as makes them cease to be the Lords free people, & de­ [...]rives them of all power for the reformation of publique evilles eyther of [...]ersons, or things; so these being (as I hope) but theyr sins of infirmity, [...] by them vnseen, though we discern them, (as it may be, they also di­ [...]cern some evilles in vs, which we see not in our selves) they no more dis­ [...]lv the bond of the spirit between theyr, & our persons, then they de­ [...]roy the work of the same spirit in themselves: neyther can these theyr [...]ns pollute me, if by the default of my place, or person I leav no means [...]awfull vnvsed, for theyr reformation: who if they eyther purposely [...]eglect to search out the truth, or vnfaythfully with-hould it in vnrigh­ [...]eousnes, for any fleshly fear, or other corrupt regarde, shall not for our [...]ore respective iudgment of them, or practise towards them, receav the [...]ore easy iudgment at the hands of the Lord in the day of the revelation [...]f the secrets of all hearts.

[Page 10] As he that hath hould of one member of the body is not separated from the body, OBI. nor any parte thereof, but hath hould of the whole body by the naturall coherence of the parts: so he that communicates with one member of the Ch: communicates, & ioyn [...] with the whole, & every member thereof by answerable coherence of the parts of that misticall body.

In communicateing with the godly there in private prayer, & the likeNSW. exercises, we do not communicate with them, as members of the Ch: but merely as Christians: private prayer being (as hath been shewed) no Ch: action at all, nor performed eyther by them, or vs, by vertue of any Ch: state, or membership, or with any respect therevnto: but merely as by per­sons, made pertakers (by the grace of God) of the spirit of adoption, & prayer, mutually. [...]. 8. [...]. 26. 27

If we may thus communicate,OBI. with them in private, & they with vs, why not also in publique?

It followeth not, that because I may pertake with godly men in things lawfull, & lawfully done, therefore in things vnlawfull in themselves, a [...] NSW. are many things; or vnlawfully done, as are all things in theyr publique communion. More particularly. In communicateing with the godly [...] publique (even in things good in thēselves) I pertake with all the prophane parrish also: the minister being the minister of the whole parrish, & (to speak as the truth is) the parrish preist: & so in his publique administration of­fering vp the soules, & bodyes, & the prayers withall, of the parrish Church, in the name of Christ; & therein, with a few clean, many vnclean beastes, vppon the Lords altar: whereas the private communion I entend, is re­streyned to the godly onely, though wicked persons be in the place. 2^dly whereas in private I commicate onely with the persons, & personall graces of holy men; in publique, I communicate with theyr Ch: state, & order, as also with the publique Ministery, & in, & with it, with the prelacy, whenc [...] it is: of which more hereafter. Neyther yet may we admit them into com­muniō of the publique ordinances with vs, till they be actually members of a true, & lawfull publique body ecclesiasticall, or visible Church. As they are private Christian persons, so we may pertake with them in private Chri­stian duetyes; but may not admit them to publique Church communio [...] (though never so holy persons) till they have a true, & lawfull Ch: state, & calling therevnto. And here that generall Rule hath place, that whatsoeve [...] is done by any person (though both he, & it in themselves never so holy) without a [...] calling, is sin vnto him.

But with men vncircumcised, & which might not enter into the Temple, the Iewe [...] OBI. [...]ct. 11. 2 & 21. were forbidden all Communion by the law of God.

[Page 11] But they of whom we speak are not vnbaptised but such as with the out­ward baptism, (the same with our own) though both vnlawfully admini­stred,ANSW have also receaved the inward baptism of the spirit: though they cannot have in that theyr estate, all the right ends, & vses of baptism. 2^dly, [...] fynde not where the law of God so sayd: but rayther think it may be pro­ [...]ed, that the Circumcised Israelites comeing out of Egipt, had communion [...]n the wildernes, (though not in all things) with the vncircumcised bothExod. 38. [...]sraelites, & others. But admit the law so forebade. It must be considered,Num. [...] 4. [...]hat the matter of Peters trouble was, his goeing in to men vncircumcised, & [...]ating with them: & it will then appear, that there was a legall, & ceremo­ [...]iall restreint, & bondage, vnder which the Iewish Church was, as a childe [...] his non-age, from which the Ch: now as a man of fuller age, is free. AndGal. 4 [...] 2. 3. 4. [...]y the Iewes not communicateing privately, or not eating with any vncir­ [...]umcised (if so by the law they were forbidden, & that it were not rayther tradition, as Calvin thinketh) & by theyr not admitting any such into [...]he Temple, which is evident, we are taught, not to communicate with, nor [...]o receav into the Ch: any vncircumcised in heart, so by vs discerned: but [...]re not forbidden all private religious communion with vnbaptised per­ [...]ons (if appearing holy) much lesse, to goe in, & eat with them, no nor1 Cor. 27. [...]et to receav such neyther into the now Temple, the Church of God: into [...]hich indeed they must be receaved, before they can be baptized. And for [...]he Instance Act: 11. considering that Christ at his death had broken down [...]e partition wall, & in his flesh abolished the emnity of the law of commaundements, Eph. 2. 15. [...]anding in ordinances; & that Peter by his Apostolicall Commission was toMat. 2 29. [...]ach all natious; & how his opposites had heard that the Gentiles had receaved [...]e word, & there with the spirit, of God, it could be none but they of the Cir­ [...]mcision, that is such as being thēselves Circumcised, did think there could [...]e no grace without it (with which mischeif Sathan laboureth alwayes to ossesse the hearts of such as enioy Gods ordināces, as theyrs, on the other­ [...]de, who enioy them not, to vndervalew them) who would thus contend, [...]r quarrell with the Apostle of Christ, & the same, (to speak as the truthAct. 10 14. [...]) manifesting himself to be too † Iewishly affected, for that his practise. AndGal. 2. [...] 12. 14. [...]ethinks by the Lords charg vnto Peter, not to call that prophane which God [...]ad purifyed Act: 10. 15. & with it, by Peters testimony afterwards v: 34 35. [...]hat they that fear God, & work righteousnes are accepted of God, whither circum­ [...]sed, or not circumcised, baptized, or not baptized, so there be no con­empt of Gods ordinances, but onely humayn fraylty hindering, as it was [...]ith Cornelius, in his not being Circumcised formerly; & so ought to be [...]ccepted of his people, so far as God accepteth of them: & that by Christes [...]xample in receaving the prayers of, & therein communic [...]ting with the [Page 12] faythfull ‡ Centurion (though out of the visible Ch: & vncircumcisedMath. 8 [...]. &c. personally, & privately, with whom he would not have communicated i [...] the temple, into which for order sake he might not have been admitted we also have warrant for communicateing with godly persons privately with whom for theyr disordered estate that way, we can have no lawful [...] publique communion.

But thus to acknowledg any in the assemblyes for our brethren, & pertakers of the5. OBI. same common grace, & f [...]yth with vs, vnto life, is to confirm them in theyr evill wayes & as if we should tell them, that to do more, or otherwise, then they doe, were in vayn.

This exception is vnworthy of any godly wise man, who hath learnANSW. aright eyther to worship God, or to converse with men. Exception migh [...] as iustly have been made agaynst the Apostles doctrine, & practise forRom. 14 [...]. re­ceaving, & applying vnto the weak in things lawfull, for theyr edification, & gayning, & the discharg of his own duety: & as iustly might men have tou [...] [...] Cor. 9. [...]1. him, that he had taken a course to continue, & harden them in theyr sin [...] for that theyr weaknes was theyr sin. The equity of the Apostles doctrine & practise is generall, & directs all Gods people, at all tymes, towards all that are weak in the fayth any manner of way, as are those that fear God in th [...] assemblyes, (how strong soever otherwise) in respect of theyr Church state & ordinances.

The same Apostle wryteing to the Corinth: whom he was in the body o [...] his Epistle to reprove for many evilles amongst them, doth in the first plac [...] give them theyr due with the most, acknowledging them1 Cor. 1 [...] 4. [...]. sanctifyed in Ch [...] Iesus, saynts by calling, enriched with the grace of God by Christ Iesus, in all vtter and & in all knowledg. The same māner of proceading also the Apostle Iohn vset [...] being directed by the same good spirit, towardsRev. 2. 1 [...] 34. v. 12 13. 14. v. 18. 19. 20. the Churches in Asia, vppo [...] the like occasion. And as theyr practises are (in theyr common equity) o [...] instructions, so doth both the law of love, & rule of reason direct vs th [...] same course. When mē see vs ready, to take knowledg, & in acknowledging of the good things in them, they will much more willingly listen to our in reproofes of theyr evilles, as deeming vs equally, & loveingly affected to­wardes them: which good things, if on the contrary, we neglect, or vnde [...] value any manner of way, they will, & that iustly, be preiudiced agaynst vs [...] vnequall, & looking at thē onely with the left ey. Besydes, there are no A [...]guments so forceible eyther for admonition, or exhortation, to them th [...] have any spark of grace in them, as those, which are takē fromRom. 12 the mercyes God, whereof they are made pertakers. Neyther will any of Gods childre [...] indeed, make that vse, eyther of the knowledg, which themselves have, or a [...]knowledgment which others make of the grace of God in them, to be en [...] boldened thereby to go on in evill; (for this were to [...]ude v. [...]. turn the grace of God i [...] [Page 13] wantonnesse, which onely the reprobates do) no more thē will a good childe, when he knowes by himself, or hears by others, that his father hath made sure his inheritance vnto him, take thereby liberty to despise his commaun­dements, & no further to regard him: this were a bastardly practise, & from which a childe naturally disposed would abhor.

To conclude then; this our iudgment, & answerable practise, touching [...]he better sorte in the assemblyes, as faythfull persons, & vnder the assurance of salvation, is no hinderance to the further manifestation of theyr fayth in withdrawing theyr feet from every evill way, & the planting thē in the Lords house; but on the contrary, a reall exhortation, & provocation of them to keep safe that theyr precious1. T [...] 1. 19. fayth in a good conscience in all things, as the passenger in the ship: & in theMat [...] 28. 19. obedience of all Christs cōmaundements, to2. Pe [...] 10. make [...]heyr election more sure, to themselves, & so to1. [...] 2 12. work out theyr salvation with [...]ear, & trembling: alwayes provideing for themselves the Prophets assurance, which was that he should not be ashamed, when he had respect to all Gods com­maundments. And this may serv not onely for an answer to the obiection,6 O [...] but also for an argument for the thing intended.

But Christ hath left an order for the reformation of every Math [...] 18. 1 [...] 16. 17. BROTHER falling [...]nto SIN, which cannot be observed towards any of them; whom we cannot therefore [...]hus acknowledg, & communicate with accordeingly.

This indeed sheweth that they are without the order of Christ in his Ch [...] [...]n which they ought to be;ANSW but doth not therefore conclude them not to be [...]ur brethren, or Gods children, or that there is no bond of fayth, & the spi­ [...]it between theyr, & our persons. And by this ground we should not repute [...] godly person though actually separated, our brother, nor keep private cō ­munion with him: nor any at all with the reformed Ch:, or with any theyr members; with are too too much wanting in this order. But as we may cō ­municate with thousands in Engl: as with holy persons, in private exhorta­ [...]ions, & admonitions, so may we also in private prayer, though in neyther [...]he one, nor other publiquely, as hath formerly been shewed. And this I al­ [...]o conceav to have the force of another argument for the practise.

The L: Iesus hath promised so far to hear mens prayers, as they7. O [...] Math 18. 19. AGREE TO­GETHER in the things they ASK: which cannot be between them, & vs, seing they [...]re to pray for the prosperous estate of theyr Church Communion, governement, & Mi­ [...]istery, agaynst which we both pray, & witnes.

There are thousands in the assemblyes, who, (whatsoever thorough hu­maynANSW fraylty, theyr practise be) pray for little more, in effect, in the Ch: of Engl: then we do And 2^dly though there be between them, & vs some diffe­ [...]ences yet may the same be so carryed by Christian discretion, & moderatiō mutuall, as that our prayers be not interrupted. And though we must agree [Page] in the particulars, which we expresly pray for, yet if we may not ioyn in prayer with them, with whom we have particular differences, how shall we pray with almost any the members of the reformed Churches? yea what two Ch: or persons in the same Ch: should not at one tyme, or other refuse [...] prayer together? But divers inconveniences will (I doubt not) arise in thi [...] practise, as there do many in all our doeings: which we must therefore la­bour to prevent, or moderate by godly wisdom, & not abandon for the [...] things otherwise lawfull.

It this practise may be warranted with them, why not with sundry Papists also,OBI. & much more with many excommunicants out of the Church, for some particular sin?

The fayth of Rome, & so of Papists indeed, cannot by the word or GodANSW. be proved true iustifying fayth, nor the spirit receaved by that fayth, the spirit of prayer, which God hath promised to hear. But the fayth published in the name of the Ch: of Engl: & professed by many there personally, is to be esteemed such by the word of God. Neyther are we now come to a di­vers fayth, but to a divers order from that there prevayling: in submission wherevnto we think our selves bound to make further manifestation of our fayth, then there we did, or could do. And for excommunicates, there in this apparent difference, that whereas we are to apply our selves to the other, not yet come so far, what we may, for theyr further provocation, we are on the contrary to withdraw our selves from them, what we may fo [...] Cor. 3. [...]. theyr humbling, both in spirituall communion, & civill familiarity: theyr estate in the one, & other, putting a speciall barre between them, & vs.

But this will endanger the bringing in of great confusion when one man will th [...] OBI. esteem of, & walk towards one, a 2^d another, & a 3^d wilbe otherwise mynded to­wards them both.

The very same might habe been obiected agaynst Pauls doctrine of ap­plicationANSW. to the weak: & it might have been sayd; one will iudg this man but weak, another that man, but a 3^d neyther of them, but both obstinate [...]m. 14. what confusion will here bee? So for our walking towards the members of the Dutch, & French Churches. Have we not administered publiquely t [...] Cor. 9. [...]. some of eyther, which vnto some others of them we would not do? The same course we hould in our private walking. Yea do we not sundry tyme [...] fall into the same difficultyes in our publique communion, being divers [...] mynded in the receaving in, & casting out of members? In all which cases we must have vse of Christian discretion in our selves, & moderatio [...] one towards another: & must study not onely how to effect that which our selves think best, but how to bear the contrary, with the least offence, [...] it be not intollerable.

[Page 15] And thus much for the obiections agaynst this practise: the Reasons1. ARG [...] iustify it, follow.

And. 1. (the former grounds being held, & more specially, that private [...]rayer is no Ch: action, nor done by any Ch: power, or order, but merely [...]ersonall) both M^r Bernards Argument, that we are taught by our Saviour Matth. [...] 6. Gal 3. 2 [...] 1. Ioh. 1. [...]hrist, to ioyn in prayer, & to say OVR FATHER, with them whom we iudg the [...]hildren of God; as also M^r Amisses, that we may have visible communion with [...]em, whom we rightly discern to have communion with Christ, are of force, to wit [...]ccordeing to the limitations, & distinctions formerly made.

As all communion in actions presupposeth an vnion of persons, so doth2. ARG [...]ery vnion of persons necessarily draw with it communion in workes, as a [...]turall effect thereof. Which as it is true in Christ the head first, with who­ [...] merits,Ioh. 15. [...] 5. & grace no man can communicate, till by fayth he be vinted to [...] person, & with which all so vinted do necessarily partake: so is it in theTit. 1. 3. Philem. [...] Eph 4. [...] [...]embers mutually, who must first be knit together by that one fayth, & [...]e spirit, & so being vinted must preserv the vnity, & walk in the commu­ [...]n thereof. We are to walk in the common workes of humanity with [...]ery man, accordeing to that common bond: in the works of kindred, or [...]eindship, as with a friend, or kinsman: of common Christianity, with a [...]ristian: & so in the works of Ch: communion with the members of the [...] Church. As then God hath vnited vs in our persons by fayth, & the [...]rit, vnder one head Christ, with many in the assemblyes, so are we also to [...] our selves in the exercises of those our personall graces, notwithstan­ [...]g the humayn infirmityes, especially about outward ordinances, appea­ [...]g in vs, or them.

There was between them in the assemblyes who feared God, & vs, be­ [...]e our separation a bond of the Spirit, & we might lawfully pray together3. ARG [...] lawfull things, personally. And hath our growth in the knowledg, & [...]edience of the will of God, dissolved that bond, they remayning the [...] they were, & it may be growing further also therein? Surely such is the [...], & so great the strength of this bond of the spirit, to them who duely [...]nsider it, with that reverence, which is meet, as that many, & great in­ [...]mityes cannot break it. And by reason of it, & of many other so excel­ [...]t things there to be found, it deeply concerneth vs to weigh with our [...]ves, in what respect, & how far we make our separation: that as we make [...] the good things there as snares to entangle our soules in the things [...]ich are evill, so that neyther for the evilles (vnavoydable in the publique [...]inances there) we throw away all at a venture, as some ill-advised do. [...] if two godly persons of them may lawfully pray together privately for [...]full things, why not we with eyther, or both of them? Do we loose any [Page 16] lawfull liberty in a common Christian duety, by breaking of our vnlaw­full course, & standing? If not, then neyther can this course be iustly re­proved, neyther should we debar our selves of our Christian liberty herein. [...]. 5. 1.

As we are not for infirmityes, & corruptions to refuse the fellowship [...] [...] ARG. a true Christian Ch: in things lawfull, but by all good means to endeavo [...] her reformation, whilst there is any hope: so neyther are we to refuse th [...] fellowship of a true Christian person (so appearing)▪ in things lawfull, [...] his infirmityes & corruptions, especially till he appear vnto vs obstinate, & irrecoverable therin.

Lastly, to repute them holy persons, & pertakers of the same pretiou [...] [...] ARG. fayth with our selves, as I have shewed before, we have alwayes done (not [...]withstanding theyr Ch: state) & yet not to ioyn with them in the person [...] workes of fayth (no extraordinary bar comeing between) seemeth a de [...]niall of that in deed, which in word is professed: & all one, (if not worse as if one mā should professe of another, that he held him his speciall freind but would neyther perform to him, nor receav from him any duety [...] speciall freindship: or that he deemed him a very honest man, but ye [...] would neyther trust him, nor have otherwise to deal with him for a far thing.

For conclusion thenPhil. 3. let vs follow the counsayl of the Apostle, to pr [...] ­ceed by one rule, wherevnto we are come: vnder hope that God will further reve [...] the truth in those particulars vnto them, who are otherwise mynded: as al [...] following his example, in becomeing all to all in the things which are law [...]full. And above all things let love abound in vs, which will teach vs (a [...] many other good lessons so this amongst the rest) not to cover the goo [...] [...]rov. 10. [...]. graces of God in men vnder theyr infirmityes, but contrarywise, theyr i [...]firmityes vnder the graces of Gods spirit in them.Pet. 4. 8

But lest this practise, & the grouds thereof be further streyned, the [...]entend, or then it will reach, I think it here meet to ad a few things, for th [...] iust, & lawfull bounding of it.

AS vve are then to ioyn our selves vvith them, wherein God hath ioyned vs; so are we, wherein he severeth vs, to sequester & sever our selves. And this I verily beleiv he doth in theyr, & our Church Communion, Service, Order of Government, Mi­nistery, & Ministrations. If the parrish assemblyes gathered by compulsion, of all the parrishioners promiscuously: the Provinciall, Diocesan, & Lord­ly government: the Ministery thence derived, with [...]e service-book, & administrations accordingly, be of God; then is our [...]lowship, onely of persons sanctifyed (at least outwardly) ioyning them­ [...]ves by voluntary profession vnder the government, & Ministery of an [...]ership; cōceaving prayers & thankesegivings, according to the Churches [...]esent occasions) by the teachings of the spirit, & so administering the [...]craments accordeing to the simplicity of the gospell, not of God, nor [...]m heaven. If on the contrary, ours be of God, & of his Christ; then is [...]eyrs of Anti-Christ, Gods, & Christs adversary. Eyther the one or other [...] plantings, which God hath not planted, & shalbe rooted vp. We will breifly con­ [...]er of the particulars.

And first, the word, kahall, in Hebrew; in Greek Ecclesia, in English, Church; [...]nifyeth a company of people called out; & that in respect both of the [...]ce, or will of the Caller, & obedience of the Called: & so, restreyned to [...]gious vse, signifyeth a company of people called, & come out of the [...]e of nature, into the state of grace; out of the world, into the kingdom [...] Christ. Who are therefore entituled,1. Cor. [...] 2. Eph 2. 19 20. 21. 1. Tim. 3. 15. Math. 13 24. & 2 [...] 43. Act. 1. 3. Saynts by calling, & sanctifyed, or se­ [...]ated, in Christ Iesus: the temple, house, & houshould of God, & kingdom of hea­ [...], & of God. And since the Church is neyther a naturall, nor a civill, but [...]pirituall state, it must not be gathered, nor consist, of naturall, or civill, [...]other then spirituall persons. And this will yet better appear, if we con­ [...]er it (as the scriptures direct vs) asEph. 1 [...] 22. 23. & 4 15. 16. Col. 1. 24 Eph 4. 16 the body of Christ, vnder him the head; to which therefore it must be conformable in every part, by the indwelling of [...] spirit, effectually workeing in the measure thereof.

2^dly, vnto the true ChurchRō. 9. 4. 1 Cor 3 [...] 21. 22. apperteyn the Covenant, & promises, the [...]nistery, sacraments, & services of God, with all the holy things of God of Christ: which must therefore be gathered, & consist of such persons, vnto which these things belong in communion, & by common right. [Page 18] And both the Scriptures, & common reason teach, that whomsoever th [...] Lord doth call, & vse to, & in any speciall work, & imployment, he doth in a speciall manner separate, & sanctify them therevnto. And so the C [...] being to be imployed in the speciall service of God, to the glory of his [...] ­ciall love, & mercy in theyr happines, & to shew forth his vertues, must be [...] such persons, as by, & in whom, he will, & may thus be worshipped glorifyed: & as are by him both in theyr persons, & fellowship, sepa [...]ted, & sanctifyed therevnto.

But here the Authours of a certayn treatise published agaynst M^r Ch [...] charg A sheild [...]f Defē ­ce &c. [...]ag. 8 [...]. him with much falsehood, for affirming all true Churches from the begin­ning of the world to have been established by this separation, which we (whom the [...] call Brownists, as the Church of Engl: calles them Puritans) do desyre. A [...] for this they desyre it may be shewed, how the Church of God before the flood [...] gathered by such a separation, to wit, of the godly, from the prophane; [...] this is the separation, we desyre. And know they not that God in establish­ingANSW. the first Church of the GospellGen. 3. [...]5 & 4. 12. [...]6. [...]oh 8. 44. put emnity (which is more then sepa­ration) between the seed of the woman, Christ & the faythfull in him: & the se [...] of the Serpent, Sathan, & the wicked with him theyr father? Which separa­tion also stood so firm, as the sons of God, might not so much as take th [...] wives of the daughters of men. Or if these men will have mariage (as byGen. 6. 2. [...]. 45. theyr practise they make it) a Church action, then they see an expresse se­paration for Ch: Communion before the flood.

And where they further alledg that the Dutch, & French Churches which we acknowledg for true Ch: were not established by such a separation, as we make they accuse them vniustly, to excuse themselves.

They were at the first established of a sanctifyed people by voluntar [...] profession separateing themselves into particular Churches from the pro [...] ­phane multitudes in the places, & parrishes where they lived, (& th [...] with great persequution:) & so do still continue a separated people [...] though thorough continuance of tyme, & peace, they (as all othe [...] Churches vse to do) have lost of theyr first purity, & Zeal. Were, or an [...] any commpelled into them by penall lawes? Or do they consist of all [...] the parrish inhabitants, as the Engl: Parrishionall Churches were, & do [...] Doth not M^r Cluse, & we all, & these men themselves know, that scar [...] one of ten in the parrish, is of the Church in the whole cuntry through out? How do they then reproach the Churches of God (contrary t [...] theyr own, & all mens knowledg) as not being a separated people fro [...] the prophane multitude? The thing is, they would by casting dirt, & myr [...] in other mens faces, make theyr own seem the fayrer.

[Page 19] That the Dutch, & French Churches condemn our separation, as schism, is ney­ [...]her to the purpose, nor true: neyther can they name one Church that ever [...]assed any such Censure vppon vs: neyther hath any one learned, & godly [...]an amongst them (to my knowledg) ever gone about to refute our pra­ [...]tise, or confession (though published both in Dutch, & Latin vnto them) [...]hich notwithstanding they have done in theyr publique wryteings ge­ [...]erally agaynst such Heretiques, & Schismatiques, as have been amongst [...]hem. It is more both pertinent, & true, that the Ch: of Engl: (for which [...]hese men plead) condemns them her proctours as Schismatiques, & excom­ [...]unicates, for theyr wicked errours.

If M^c Iohnson confesse (as they tell vs) the Ch: of Engl: a true Church, he [...]ust be able to prove it established by separation, & a seperated body, in the [...]onstitution. He with the rest have formerly defyned a true visible Ch: a com­ [...]any of people called, & separated from the world by the word of God, &c: & provedApol. 3 [...] Posit. Confe [...] of fay [...] Art. 17. [...]he same by many scriptures.

And to conceav of a Church (which is the body of Christ, & houshould of God) not separated from the prophane1. Ioh. 19. world, which lyeth in wickednes, is [...]o confound heaven, & earth, & to agree Christ, with Beliall: & in truth, the [...]ost prophane, & daungerous errour, which, this day, prevayles amongst [...]hem, that fear God: & by which Christianity is more exposed to the con­ [...]empt of Turkes & Iewes then by any other evill.

But here a defence by many made, & much set by, must be consideredOBI. [...]f; which is, that the wicked, & prophane in the parrishes (though frequenting the [...]ame place with the rest) are not of the Church; but onely they who fear God, & make [...]onscience of theyr wayes.

It they sayd, no other should be of the Church: though comeing intoANSW [...]he same place, it were true: but to argue from that which should be, to [...]hat which is, when that is not, which should be, is vnsound, & presump­ [...]uous: as is that indeed of all other defences, most frivolous. Thus might [...]he Cor: have answered Paul, that the incestuous mā was none of the Ch: though 1. Cor. [...] [...]e frequented the same place with them. And if this defence were good, the greatest part of the Ministers of the Church should not be of the Church: [...]or the greatest part from the Prelate to the Paritour, are (God knoweth) irreligious, & vnconscionable persons. For conclusion then: we all know, [...]hat the Ministers, Parsons, Vicars, or Curats, are appoynted, & so called [...]he Parrish Preists, & are accordeingly to Minister: Offering vp the Parrish Prayers, & Sacrifices: & of the Parrishes to receav tithes, & offerings, [...]s theyr duetyes: to Marry, Church after Childe-byrth, Baptize, & bury [...]ll that are maryed delivered of Childe, born, & do dy in theyr parrishes: & so to give the Lords supper to every one of them at sixteen years ould. [Page 20] If it be sayd, the Minister may suspend, & so procure (if they reform not the excommunication of all vnworthy persons: admit it; & even this pro­ves, the whole parrish yea the most wicked with the rest, to be the Church▪ For otherwise what needed they be suspended, or how could they be ex [...] communicated; since the Ch: is not to iudg them, which are without, but the [...] which are within?

Let all them then who fear God, know, & consider, that when th [...] come to worship in the parrish assemblyes, they ioyn themselves where C [...] hath not ioyned them: & acknowledg that society for the true Ch: of God & communion of Saynts, which he hath not sanctifyed for that purpose [...] that, they offer theyr solemn sacrifices out of the true temple, made of liv [...] ­stones: where alone they should present them: that in [...]. Pet 2. 5 Deut. 1 [...]. 5. 6. 7. [...]1. Cor. 10. 17. eating of one brea [...] they make themselves one body with them: & them members of Christ, wh [...] are (for the present) apparent lims of Sathan: & that in saying Our Fath [...] with them, they acknowledg them for the children of God, who in th [...] perswasion of theyr own consciences, areIoh. 8. [...]4. of theyr father the divell, & do [...] lustes.

And (which is most of all to be observed, & wherein those parrish as­semblyes do differ from all true Churches in the world) this mischef is no [...] casuall, & falling in by occasion, but of the very first frame, & constitution into which,Gal. 2. 4 Iude. 4. false brethren, & wickedmen have not crept privily, as into th [...] Churches of God of ould, & of late also; but have been, & are, by bodily punishments publiquely, & openly, into them constreyned, & in the [...] continued. Neyther in this confusion, did the wicked intrude, & thru [...] themselves into the fellowship of holy assemblyes, as in true Churches [...] too commonly to be seen: but on the contrary, the godly (few as they were, & yet are in comparison) did vnite, & mingle themselves (after they [...] dispersion in popery) in, & into the prophane parrishes, where theyr ou [...]ward estates, & occasions lay. And 2^dly, whereas the trueMath. [...]8. 17. 1. Cor. 5. [...]. 5. Heb. 12. [...]5. Gal. 5. 11. 1. Thess. 3 14. Churches [...] Christ enioy his presence, & power, for the purgeing out of persons ap [...] ­pearing vngodly, & incorrigible; these parrishonall assemblyes want no [...] onely all such power in them, or theyr Ministers (which the Prelates, & theyr substitutes have seazed into theyr hands, & for the stablishing [...] whose state, & advantage of whose honour, & profit it is, to have them n [...] better) but even all possibility of reformation, except they cease to be g [...]thered by theyr parrish perambulation, as they are, instead of holy, volu [...] ­tary, & personall profession of fayth, & confession of sins as, they should be.

Now touching theyr solemn, & set book-service, thus much. Since th [...] Lord hath no where commaunded, or requyred in his word (which is th [...] [Page 21] onely Rule for his worship) any humayn, & apochripha wryteings to be [...]sed in his Church to worship him by, much lesse to be read, by stint, for prayer, it is vnlawfull for any of Gods servants toCol. [...] 23. submit vnto any such voluntary religion, through humblenes of mynde, or for any other cause: or to partake in the holy things of God by it administred: lestMath. [...] 9. they worship in [...]ayn, & God reprove them saying, who hath requyred these things at your [...]ands?

But they tell vs, that Christ hath taught his disciples when they prayed, to [...]y Our Father &c. True, but I deny it to be Christs meaning to bynde themOBI. [...]o these very words: as the ministers are bound to say theyr Certayn. ForANSW. [...]eyther do the two Evangelists vse the very same words: neyther, if that were Christs meaning, were it lawfull to vse any other form of words.

For he sayth when you pray that is, whensoever you pray, say: & he whoLuke. 1 [...] 2. [...]rayes not, as Christ there teacheth, offers strang fyre before the Lord. He [...]hen there teacheth to pray without hypocrisy, & vayn babling, & with fayth, & perseverance: though I doubt not, but these words also, being applyed [...]o present occasions, & without opinion of necessity, may be vsed. But ad­ [...]it Christs meaning were to ty his disciples to a form of words: will the Byshops therefore presume to impose vppon men, another form of words, [...] so an other form, & manner of worship? which (if Christ tyed his di­ [...]ciples to worship him by a certayn form of words, they appoynting an [...]ther form of words for his worship) they vndenyably do. Will they thus [...]alk cheek by iowl with Christ in his house, & set vp theyr threshoulds by Gods, Ezech. 4. 8. [...] appoynt a new manner of worshiping God, & so a new will of God, as [...]deed they do?

M^r Cluses forenamed adversaryes demaund touching a prayer of his in [...]he end of his book, whether any of his flock in reading of that his prayer, may lift A sheil [...] &c. pag. 38. 39. [...]p theyr heart, & say Amen to his petition. If not, then (say they) it is a sorry [...]ayer &c: if they may, then according to our doctrine, he sets vp a goulden Calf, [...] erects an Idoll, by setting down this form of prayer: & they, which in the reading [...] it, lift vp theyr hearts in prayer to desyre the same thing, commit Idolatry.

Nothing is absolutely, or in it self, an Idoll: but in relation to, & re­ [...]ectANSW. of the end, to which it is appoynted, & vsed. And we do therefore re­ [...]ute the service book an Idoll, because it is, & is appoynted to be read by the Minister, for his, & the Churches prayers. But what proportionable to his hath M^r Cluses prayer? Is it appoynted by him to this end, or by the [...]h: with him so vsed? It is published by him for the manifestation vnto [...]thers of his desyre, that they by reading the same privately, might be ad­monished of, & provoked vnto theyr duety. It is his prayer, but theyr in­ [...]ruction, & provocation: & so by them to be read, & vsed. And for the [Page 22] inward listing vp of the heart, is nothing to the question in hand; which is about the outward exercise, & manifestation of prayer. A man in reading or hearing read, Pauls Epistles: or in singing, or hearing sung Davids Psa [...] ­mes, or in opening, or hearing opened those, or any other Scriptures i [...] the Church may say Amen to any truth, or desyre in his heart that th [...] good things in them conteyned may be accomplished, & come to passe [...] Are therefore these scriptures, & sermons the prayers of the Church? [...] (which is the very poynt) is the reading, singing, preaching, & hearing o [...] them the Churches exercise of prayer, or praying? we doubt not but it i [...] lawfull to read privately the prayers, or sermons of any godly men th [...] come to our hands for instruction, & provocation in & vnto any good du [...] [...]ty, & to have the heart therewith affected accordeingly: but to conclude [...] that therefore it is lawfull to bring the some into the Ch: & to read the [...] publiquely for that end, & (which is more) that the so reading of them [...] the preaching, & praying which the Ministers of Christ are to give themselv [...] Act. 6. 4. [...]. Cor. 12 [...]. 7. 8. vnto: & for theyr furnishing wherevnto, he giveth them the speciall gifis [...] his spirit, is to make ropes of sand: both will hould alike, & are indeed [...] like childeish. But let vs a litle further wey theyr words. They call it De­cluses prayer, because he penned it: acknowleding therin that theyr Chur [...] Service is the prayers of the Byshop or Chaplin that penned them: & th [...] manifestation of the spirit given to him, that is dead, & rotten. Whereas the Ministers of Christ have receaved theyr proper measure of the manifesta­tion of the spirit to profit withall: by which theyr infirmityes are holpen, & the [...] [...] taught to pray, as they ought, & as are the Ch: necessityes, & occasions.

They further call this the reading of Decluses prayer: & therein confes [...] Rom. 8. [...]8. theyr Ch: praying to be reading. And is reading praying? or are not these two distinct exercises, & for divers ends? Do men read to God, (whic [...] if to read be to pray) they must do? In praying, we powr matter out [...] the heart: but in reading we receav matter in: as common reason teach [...]eth. How ignorant then or obstinate soever men are in theyr custome [...] & traditions receaved from theyr auncestours, theyr set service read f [...] prayer is but an humayn devise for Gods worship (& that vnreasonab [...] also:) & so an Idoll & agaynst the 2^d Commaundment; with which [...] fellowship is to be had. Which whilst these men, & others will not lea [...] of God, by vs, whose persons they despise, but will still plead for it, [...] they do; most iustly do they provoke God to punish them, & theyr f [...] lowes by it, as he doth, It is iust, that whilst one kindleth, & another blo [...]eth & a third offereth this strange fyre, they should together be scorch [...] with the flame of it.

It now remayns I ad a few things touching the government Ecclesia [...] [Page 23] [...]all, & Ministery. But for that it becometh all honest, & modest men to be more forward in defending theyr own, then in reproveing other mens [...]oeings; & that many lowd clamours of Anabaptistry, & Popularity are [...]aysed agaynst our government, I think it meet breisly to insert a few things [...]ouching our profession, & practise therein.

The government of the Church then, as it is taken most strictly for the outward ordering, directing, & guidance of the same Ch: in her affayres [...] for in a more generall sence the whole administration of Christs kingdom [...]y himself, or others, inwardly, or outwardly, publiquely, or privately, [...]ay be comprehended vnder the government of the Church) we place in [...]e Byshops, or Elders thereof, called by Christ, & the Ch: to feed, that is to [...]ach, Act 20. 17. 20. 1 Tim. 5 17. & rule the same. Which theyr government, & the nature thereof, I [...]ill playnly lay down in such particulars, as wherein the peoples liberty is [...]reatest: which are reduced to these three heads; 1. Exercise of prophecying: [...]. Choyce of Officers: & 3. Censureing of offendours.

And 1. for the Exercise of prophecying; wherein men though not in of­ [...]ce) have liberty to move, & propound theyr questions, & doubts for satis­ [...]ction,Luke 2. 46. as also haveing receaved a gift, to administer the same, vnto edification, ex­ [...]rtation, Rom. 12. [...] & comfort. As then Paul, 1. Pet. 4. 10. & Barnabas comeing into the Synagogue of the [...]wes (where they were no Officers) the Rulers of the Synagogue sent vnto [...]em after the lecture of the law, 1. Cor. 1 [...] Act. 13. 14. 15. if they had any word of exhortation to the people, to [...]y on: (which order the Iewes also observ in theyr Synagogues at this day) [...] with vs, the Officers after theyr ordinary teaching, signify, & exhort vnto [...]e vse of, the like liberty, in that, & the other particulars formerly named: [...]so (as there is occasion) open, & explayn things obscure, & doubtfull: [...]prove things vnsound, & impertinent: & so order moderate, & derter­ [...]ine the whole exercise by the word of God. And in this I suppose it ap­ [...]ears to all men, that the Officers govern.

For the choyce of Officers, we do take for our directions the practises of the [...]ostles, & Apostolicall Ch: Act. 1. & 6. & 14. grounded vppon a perpetuall [...]uity, that men should chuse them vnder Christ, vnto whose faythfulnes, [...]der the same Christ, & by his appoyntment, they are to commit themsel­ [...]s, & theyr soules: & them, as Christs, & theyr servants to maynteyn: in [...]y one of which examples the conscience of a godly man is better esta­ [...]ished, then in all the Canons of Popes, or Prelates, or other devises of Politique [...]en whatsoever, departeing from the Apostolicall simplicity. I will instance [...] one example where this poynt is most largely, & clearly set down; vnto [...]hich therefore the rest must be referred, & by it other places (handling the [...]me matter more breifly) explaned, & opened. We do read. Act. 6. how the [...]postles call together the multitude; shew them the necessity of Ch [...]esing Deacons, [Page 24] what theyr work is, & how they must be qualifyed, & how many they woul [...] have chosen: whom, being chosen accordingly, by the multitude, they ordey [...] sanctifying the whole action with prayer. Where it is evident, that though the calling did cheifly depend vppon the multitude, yet did the government of the whole action ly vppon the Officers. Conformable wherevnto is on [...] practise, so near as we can, vppon the like occasion.

Lastly, for our direction in the publique vse of the Censures, we pro­pound to our selves the Rule of Christ Math. 18. 17. touching sins privat [...] in themselves, but to be made publique by the sinners refuseing to hear ad­monition: & with it, the practise thereof, by the doctrine of his Apostle [...] 1. Cor. 5. about a sin of publique nature. For the not Censureing where [...] he sharply reproveth the Church; vehemently exhorting them, that bein [...] come together in the name of the Lord Iesus, they would by his power (for the vse whereof he shewes his iudgment, for his parte severally, & promiseth hi [...] ioynt assent in theyr publique assembly) excommunicate the offendour. For neyther could the Apostle being but one, be the Church, or Congre­gation, which consists of two or three that is a company (though never s [...] small) gathered together in Christs name, [...]ath. 18 [...]. as he expounds himself: neyther di [...] he seaze into his own hands the liberty of the Corinth: for theyr neglecting it; as oppressours vse to deal with theyr tenants, & debtors, takeing the ad­vantages of forfaytures agaynst them: neyther indeed could the Apostl [...] with any equity, or iustice proceed to any Censure agaynst the offender, [...] not being before sufficiently convinced of, & rebuked for his sin, as he shoul [...] have been. [...]. Tim. 5. [...].

Answerable to the course by Christ & the Apostle there directed, & by the Corinth: observed, as appeareth 2. Cor: 2. 6. we desyre our practise may be. In which, sins scandalous (if in themselves of publique nature) a [...] brought to the Ch: by one of the Officers: or (if private, & to be mad [...] publique by the sinners impenitency) by the brother offended, & his wit­nesses, at the Officers appoyntment. Where, the sin (being manifested, [...] (for fact orderly proved agaynst the offender) is by the elders condem­ned, & rebuked by the word of God, & the sinner exhorted to repentance accordeing to the quality of the sin. In which conviction, & admonitio [...] lawfully, & sufficiently made, the Ch: resteth: the men manifesting they assent therevnto by some convement word, or signe, & the woemen by [...]lence. And so the admonition which before was Christs, & the Officers becomes the Churches: following the other as theyr governours, & no [...] otherwise.

Vppon which admonition if it please God to give the sinner repent [...] [...]. Tim. 2. [...]. answerable, & that he so manifest, God thereby receaveth glory, who wa [...] [Page 25] [...]ishonoured by his sin, & men who were offended, satisfaction: & so all [...]urther proceeding is stayed, & the person exhorted (& others by his ex­ [...]mple) to sin no more lest a worse thing happen vnto him. But if he remayn ob­ [...]inate, & refuse to hear the Ch: & in it Christ, admonishing him, then with [...]orrow for the hardnes of his heart, (all long sufferance, & patience in the [...]ean while vsed, accordeing to the nature, & circunstances of the offence,) [...]y the power of the L: Iesus (not given to his Ch: in vayn) the impenitent [...]nner is, for his humbling, to be cut of, & excommunicated from the fel­ [...]owship of the Church: the Elders as governours goeing before in decre­ [...]g the sentence, & so one of them (vppon the peoples assent, as in admo­ [...]ition) pronounceing it in the name of Christ, & his Church.

But for that the Officers are frayl men, & those1. Pet. 3. nor Lords over Gods he­ [...]tage, as are Princes, & Magistrates over theyr Subjects, but1. Cor. [...]. 1. & 2. cor. 4. 1 Ministers, [...] Servants of Christ the housband, & the Church the wife, whom the thing [...]oncerns in theyr places, as well as them) we think it lawfull for the bre­ [...]hren eyther doubtfull of any thing in the Officers administrations, to pro­ [...]ound theyr doubt for satisfaction; or seing them fayling in any materiall [...]hing, to admonish them of theyr duety & that theyCol. 4. 17. look to their Office, [...]r (if need stand) to supply the same for the further clearing of things. [...]nd this whole proceedings we make, & vse ordinarily on the Lords day, [...]s being properly the L: work, a work of religion, directly respecting the [...]ul, & conscience: & of spirituall nature, as being an administration of Christs kingdom, which is not of this world. And this also when the whole Ch: [...] gathered together, as which it concerneth many wayes.Ioh 15. 36. 1. Because the Ch: which is offended by publique sins, must be publiquely satisfyed.1. Cor. 4 4. 5. 2. A [...]le leven, leveneth the whole lump (to wit of the Ch:) being vnpurged out. [...]. 1 Tim. 5. 20.They that sin must be rebuked openly, that the rest may fear. 4. The Elders, or [...]sh [...]ps are to feed the flock by government publiquely, as well as by doctri­ [...]e; & being by them, over whom they are, to be highly loved for theyr work [...]ke, 1. Thi. [...] 12. 13. theyr work of government must be seen by the Ch: which is for the [...]me so to esteem them. And thus we beleiv, & practise accordingly, though [...] we confesse) with great weaknes. By which our weaknes it cometh also [...]o passe, that this comely order is sometymes interrupted, & humayn frayl­ [...]es intermingle themselves, eyther by the Officers fault in not govern­ [...]g, or the peoples in not obeying as they ought: so as we are at tymes [...]vertaken with some things both disorderly, & difficult to determine; as [...] also cometh to passe in all societyes, & governments of, & by men, what­ [...]oever. And as in nature, the corruption of the best thing is the worst, so [...]n the breach of the most comely order, there is the greatest both vncome­ [...]nes, & disorder. But things are not to be defined by theyr abuses (as the [Page 26] phylosophers teach, & all wise men know: (so neyther must the L: ordi­nances be esteemed by the disorders personall incident vnto them, but as they are in theyr right state, & lawfull vse.

The order of our government then being such, as I have described it, let every indifferent Reader iudg, whether or no, in respect of outward or­der, it be popular, & wherein the people govern, as many please to repro­ach us, & it. But if men will still shut their eyes agaynst the things we playn­ly, & simply lay down, & yet open theyr mouthes agaynst vs for populari­ty, & Anabaptistry, we can but (makeing this & the like our iust defences) commit both our selves, & cause to God.

And thus much of our order of government. I will now go on where I left, to shew, that the L: people may not communicate with the Church of Engl: in regard of the government Ecclesiasticall, & Ministery thence de­rived.

I And 1. the Scriptures teach vs, that the1. Act 20. [...]. 20. 14. 23 [...] 1. 1. Tim. 5. 7. H: Ghost hath appoynted sundry, Overseers, or Byshops over one flock to feed, that is, to teach, & govern it: of which it also standeth in need. It is then the vnholy Ghost of Anti-Christ, which hath devised one Byshop over many flockes, which he cannot possi­bly feed, if he would. Onely for his government he hath this help, that he is a Lord over them, & not a Minister, & servant vnto them, & so bears more sway over the prophane multitude, [...]t. 1. 5. whereof those Churches most what consist, by Lording it with his imperious Canons, & purse penaltyes, then many true Byshops could do, by theyr faythfull ministery, & service, accor­ding to Christs testament.

It is written Eph: 4. 8. 11. 12. 13. that Christ when he ascended on high, II. gave gifts to men: some Apostles, & some Prophets, & some Evangelists, & some Pastours, & Teacher: for the work of the Ministery, &c. vntill all the Saym [...] were met together vnto a perfit man, &c. Where the Apostle teacheth, how [...] Christ the king of his Ch: hath set in it certayn orders of officers (answe­rably gifted extraordinarily, & ordinarily) & those also there to be, [...] continue in their tyme, till the same Ch: & body of Christ were complete, both for number of persons, & measure of graces. Now if the Byshop [...] be Pastours, or sheepheards, & Teachers, (as some would make them) over their Provinces, & Diocesses, how will they answer the Lord for not teaching them? Or how hath the Lord appoynted such a Ministery (be­ing an office of trust, & wherein the personall ability, & faythfulnes o [...] the Minister is requyred) as which he that receaved it, cannot possibly fulfill if he would? Or if the Byshops be of the order of Pastours, & Teach­ers,Col. 4. 17. (which are he lowest Ministers) of what order are the parrishion [...] Ministers, which are below them? And for the first three, Apostles, Pro­phets, [Page 27] & Evangelists, they were extraordinary, for the firstMath. [...]. 19. 1. Cor. 6. planting, & wa­ [...]ering of the Churches. The Apostles, & Prophets laying the foundation, by doctrine infallibly true: & the Evangelists employed by the Apostles dire­ction, here, & there, for the perfiting of their work, as there was need. Neyther were they, one, or other, tyed to any particular flock, Diocesse,Eph. 2 [...] 1. Cor. 10 11. Math 19. Province, or Nation; but were generall men, & for all places; being there­ [...]nto furnished with the knowledg, & vse of all tongues, as there was oc­casion. So that whilst our Engl: Byshops plead their Provinciall, & Dio­cesan Iurisdiction from the commission of the Apostles, & Evangelists,Act. 16 23. Rom. 1. 21. 1 cor. 10. 2. Cor. 6. 16. 2 & ch. [...] 28. 2. Tim. 5. 21. Tit. 1 5 [...] & 3. 1 they are found to be of their number, whoRev. 2 sayd they were Apostles, & were not. They then, in their order of ministery, are not of the gifts, which Christ the king of his Ch: gave, when he ascended on high, but of the gifts of Anti-Christ in his ascent to the throne of his Apostacy: Of whose body also they are naturall members, without which it cannot consist: as may all other bodyes, whether Civill, or Ecclesiasticall. And since the Of­ficers of the Ch: are. members of the body of Christ, as the eyes, mouth, hand, &c. he who ads to, or takes from the Ch: an order of Ministery, or Office, presumes to ad to, or take from Christs body, a member: & so abolishing a member of the body, he doth also abolish a gift, & grace of the spirit, working effectually accordeing to the measure, or proportion of every part; or adding a member, he must be able to quicken, & furnish [...]t with a proportionable gift of that same spirit, who distributeth to every mem­ber, as it pleaseth. v. 11.1 Co [...] 12. 1 [...] 27. 28. And so where the Apostle sayth, v. 4. 5. that there are Diversityes of gifts, but the same spirit: & diverstyes of ministeryes, but the same Lord: he playnly teacheth these two things. 1. That all lawfull Mi­nisteryes in the Ch: are of Christ: 2^dly, that none may appoynt a Ministery [...]n the Ch: but he who can bestow an answerable gift of qualification: which is not in the power of any man, or angell.

The Lord by his Apostle hath ordered, that the Elders, or Byshops III which labour in the word, & doctrine, should have double honour, spe­cially,1. Tim. 17. 1. Tim. 1. & above them that Rule, though well: & that vppon a ground of perpetuall equity, that since the Byshops, or Elders office is a work, the cheif work, which preaching is, should have the cheif honour. But this order of Christ, & of nature it self is clean subverted by the order of the Prelacy, & Ministery in Engl: where ten-fould honour is given to ruleing, though not well, above the most paynfull labouring in the word, & doctrine. It well suites with the spirit of Anti-Christ that im­perious Lording over the soules, & consciences of men should be ad­vanced above the base, & burdensom work of Preaching Gods word.

[Page 28] Lastly, the rights, & libertyes, wherewith Christ the Lord hath in [...] word endowed his Church (the Elders for theyr government, & the people [...] for theyr liberty) for the calling of Officers, & Censureing of offenders these oppressours spirituall have seazed into theyr own hands, as theyr pe­culiars:Cor. 5. Act. 1. & [...] in, & vppon which theyr vsurpation (which is specially to be no­ted) theyr very office, & order is founded. [...]er. 22. Wo be so him (sayth the Lord) that buildeth his house by vnrighteouses, & his Chambers by wrong: how much more then vnto them, who build theyr high pallaces by such spirituall in­jury agaynst the Lord, his house, ministers, & people, as they apparent­ly do.

For conclusion; the tree is known by the fruits: & too evident it is by they fruits, vppon what root the Prelates tree groweth. Theyr preferring ( [...] that in theyr most folemn Constitutions) the wearing of a surplice, or ma­keing a Crosse in a Babes forehead by the Minister, before the preaching of the gospell: of bowing the knee by the people to, or at the Lords supper before the most worthy receaving otherwise; the reading, & hearing o [...] theyr (rayther then Gods) service, by the one, & other, above the per­formance of any part of Gods worship appoynted in his word, by eyther o [...] them, do declare them to be no mean members of that man of sin, & adver­sary, who exalteth himself above all that is called God. [...] Thes. 2. [...]4.

Theyr constreyning the Ministers to receav from them, & by theyr sol [...] authority, theyr order of preisthood, & institution to theyr cures, with theyr licences to preach: enforceing them to subscribe, & that from they hearts, to theyr devised government, Service, & Ceremonyes, & even [...] swear Canonicall obedience to them therein; & both them, & the people to obey theyr Summons, & Citations, running, & rydeing to, & fro, [...] sue, & serv in theyr Courts: to take the oath ex Officio, to accuse them­selves, & theyr freinds, & that often for well-doeing: to submit to they Censures of all sortes, & not so much as to dare to speak agaynst theyr ty­rannyes, & superstitions, vnder Peyn of Excommunication, ipso facto, [...] proclaym vnto all men that have ears to hear, that they are in a great mea­sure, spirituall Babilonish Lords, causing all both small, & great, rich, & pore, [...] receav theyr mark in theyr right hand, or forehead, & otherwise not suffering them ey­ther to buy, or sell. [...]ev. 13. [...]. 17.

Theyr sale of Orders, & Institutions, & that most what vnto person vtterly vnworthy: (to the destruction of how many thousand soules fo [...] whom Christ dyed, eyther by starving them thorough ignorance, or poy­soneing them by profane example?) of dispensations for pluralityes, [...] non-residencyes, of licences to preach vp, & down the cuntry, & to man [...] at tymes by theyr Canons prohibited: of pardons, & absolutions, whe [...] [Page 29] [...]en are excommunicated, & sometymes when they are dead, before they [...]an have Christian buryall: with theyr extorted fees, & purse-penaltyes the very sinewes of theyr kingdom) do clearly pronounce agaynst them, [...]at they, & theyr subordinates are merchants of that great Citty Babilon, traf­ [...]ueing for all manner of ware, & for the soules of men. Ch. 18. 1 11. 12. 1

Now touching the Parochiall Ministers I have proved agaynst M^r Ber­ [...]rd, that neyther theyr office, nor calling by which they administer it, is of [...]hrist.1. Ti [...] 3. 1. The office of the Byshop is a work: & this work stands in Act. 2 [...] 28. feeding the [...]ck; & this feeding in preaching, & ruleing. Now as the government of [...]heyr flockes is not so much as permitted vnto them, so neyther is preach­ [...]ng [...]g any naturall, or necessary part of theyr office: but an accessory, & ca­ [...]all ornament: & which may be, or may not be, as the persons can, or [...]ill. And for theyr calling, whether to theyr preisthood at larg, by the [...]rch-Deacons presentation, & Byshops ordination; or to theyr speciall [...]harges; eyther by the Patrons presentation, Byshops Institution, & Arch- [...]eacons Induction, or by the Byshops sole licence; the very nameing of [...]e means by which it is had,Luke 2 4. sufficiently proves it not to be [...] from heaven, [...]ut of mans, even the man of sin his vayn devise. But I will for the present [...]sist onely vppon this consideration, that the parishionall Ministery is a [...]ranch of the prelacy; & so all communion with the one, as other, to be [...]oyded, by Gods people.

And for the better discerning of things, it must be observed, that as the [...]hole Nation is devided into two Provinces, vnder the two Arch-Byshops, [...] the two Provinces into Sundry Diocesses, vnder the Byshops, & they in­ [...] theyr severall parrishes vnder the Ministers thereof; so do the Arch-By­ [...]hops, & Byshops share out vnto the parrish Preistes in theyr ordination a [...]art of theyr Charg, to wit, so much as concerns the ordinary service of the [...]arrish: as they do also vnto theyr Chauncelours, Commissaryes, & [...]rch-Deacons, an other part for inferiour government: reserving vnto [...]hemselves the Lordship over both, for the best advātage of theyr own ho­ [...]our, & profit. So that the Chauncelour in the consistory, & the preist in [...]he Pulpit or Desk, doth administer by one, & the same power: namely [...]hat of the Prelate; which, from, & by him, both the one, & other doth [...]eceav. And as Christ tould the twelv, when he sent them to preach, that [...]e who receaved them, Mat 10. 4 [...]. receaved him, & that he, who receaved him, receaved him [...]at sent him: so he that receavs or communicates with the Minister in any [...]arrish of the land, receavs the Byshop, that sent him, & so indeed origi­ [...]ally, the Pope, that sent him; & of whose sending the Pope is, they, & we [...]ake no question. The Prelacy then being to be rooted out, as a plant, which God hath not planted, & the ministery in the order, & office, (of which we [Page 30] speak) being a braunch of it, can the braunch survive, if the root be plucked vp? or shall any of Gods people by their mayntenance of it, submission vnto it, or communion with it, give therevnto any life, or pre­servation?

But here sundry defences are made by them, who in iudgment, word, & wryteing, & some practises, dislike the prelacy: as that they are not sub­ject to theyr government: that the Ministers do not stand by the ordination, & power receaved from, & by them, but by the peoples acceptation: that these things are but matters of outward order, & government, which though they may so­mething concern the Ministers themselves, yet are they litle, or nothing to private persons.

We will breifly consider of these defences: & let them who make them, consider, & beware, they be not of them, who will not be reformed, but seck excuses aster theyr own heart.

And, first, they who thus disclaym in word the Byshops government, confesse themselves therein to be vnder no spirituall externall govern­ment at all: & so be lawles persons, & inordinate walkers, & such as have neyther that conscience, which is meet, of the Commaundements of Christ,1. Tim. 5. 17. Hebr. 13. 17. by his Apostles, to give due honour to them who rule well: & to sub­mit themselves to these, who are over them in the Lord: nor of their own frayl­ty, & in what need they stand of the Lords ordinances, & of this in spe­ciall, for their guidance, & conservation in his wayes. 2^dly, the dayly practise of these men (every one of them lesse or more) in the sight of the Sun, is a sufficient conviction of their vnhonest excuse. Their Obe­dience vnto the Summons, & Citations (vnto their spirituall Courts) of the Prelates, & their Deputyes; their sueing, or appearing there by them­selves, or their proctours; the submission of the Ministers to their suspen­sions, & deprivations, & both of Ministers, & people to their excommu­nications, do really plead their spirituall subjection to their Iurisdiction. Yea so far are the people from freing the Ministers by theyr acceptation, from the Prelates iurisdiction, as on the contrary, they enthrall them much more vnder the same: not onely by accepting them at the first vnder their mark of Institution, or licence, but even ever after, year, by year, by chuseing a Church-warden, or Side-man, (as they call him) to present both their own, & Ministers defaults in & vnto their Consisto­ryes, & Visitations: as doth the Minister also chuse another for th [...] same Purpose: for the performance of which presentations, they are t [...] bynde themselves by oath, & so ordinarily do. So that, howsoever many are ashamed of their Lords, & Maysters; both Ministers, & people (n [...] actually separated, from the parrish assemblyes) stand in spirituall sub­jection [Page 31] to the Prelates, & receiv theyr mark, though some in theyr forehead, & more professedly; & others as effectually, though more covertly, in theyr right hand.

Now for the outward government, & ordering of the house of God, the Church; & the outward calling of the Ministers thereof, they are not so sleighty matters, as Politique men, out of theyr fleshly hearts would per­swade themselves & others. The Apostle vnto Tim: treating at larg of these things tels him, how the cause why he so wrytes is, that in his absence, 1 Tim. 3. v. 15. 16. he might know how he ought to behave himself, in the house of God, which is the Ch: of the liveing God, the piller, & ground of truth. Where he adorneth the Church with most honourable titles, for this very end, that he, & all other Gods Ministers, & people might be admonished more carefully to preserv vnviolated that sacred oeconomy, & Ch: government there prescribed: Ch 5. 21 obetesting, & chargeing him before God, & the L: Iesus Christ, & the elect An­gels, to observ these things, vnpartially: as also wryteing vnto the Corinth: he propounds the matters of outward1 Epist. 14 37. order, vnto them, as the Commaund­ments of the Lord Iesus: which areMath. 28. 20. all to be observed by his Disciples in their places: in whose eyesHebr. 3. 3. &c. he is worthy of more honour in his own house, & in the or­dering of it, then was Moses a servant in his Maysters house: according to whose direction notwithstanding, all things were to be ordered. I ad, that the same Apostle, (whatsoever other men despiseing (it seems) his simplicity, think or say) testifyeth of the Colossians, that they had receaved Christ, as well in their order, as fayth: Col. 2. 5. 6. & reioyceth as well in their continu­ance in the one, as other: as on the contrary he sharply reproveth the Corinthians, for the breach of order, & neglect of Discipline, as well, as for any other evill. And see how vnequall these men are.1. Cor. 5. & 14. The Popes arrogateing to himself to be vniversall Byshop, is in it self but a matter of order, & government: & yet they generally who are soundly mynded, deem him properly Anti-Christ therein: alledging that of Gregory agaynst Iohn of Constantionople, for that purpose. And if the vniversall Byshop make Anti-Christ in the head, surely the Byshops of Diocesses, & Arch-Byshops of Provinces, & Metropolitans of Nations, may well chaleng the pars of arms, & shoulders of that body.

Now touching the Ministers outward calling: of such force it is, that he is by it alone (if at all) properly, & immediately, a true Church of­ficer; as is the Magistrate in the Common wealth, the Captayn in the army, the steward in the family, by the outward calling of those, [...]n whom that right is, a true & lawfull Magistrate, Captayn, or [...]teward: & without, which, all, & every of them, are mere vsurpers, [Page 32] howsoever qualifyed in theyr persons, & serviceable in theyr administr [...] ­tions. Noman (sayth the Apostle) takes vnto himself this honour, but he, th [...] is called of God, as Aaron. And let them who think it a small matter t [...] vsurp, [...]ob. 5. 4. (or being vsurped, to communicate with) a calling without order by Gods word, consider what befell them, who vsurped, (or communi­cated in the vsurpation of) the preistly honour not being therevnto called, as was Aaron. Numb. 11. 16. And how it lyeth all the Ministers of Chri [...] in hand to be able to justify theyr outward calling to theyr offices, th [...] Apostle teacheth by his own example, & specially in his Epistle to the Ch: [...] Galatia, where it was most called in question: which they also that canno [...] do, are to be served, as where they, who could not fynde the wryteing of they [...] genealogy, [...]al. 1. 1. &c. & were therefore put from the preisthood. Neh. 7. 64.

And, as they know who have experience thereof, what confort it mi­nistereth agaynst the manifould tryals incident to the lawfull Ministers of Christ, that they are called by them therevnto, whom vnder the Lord i [...] most concerneth, as over whose Soules they are to watch: so on the con­trary, I verily suppose, it cometh to passe, that even the best Ministers in the assemblyes, do so easily, & vnworthily forsake theyr flockes, for theyr grea­ter ease, profit, or credit; & which not, for fear of a litle persequution? be­cause they want this testimony, & comfort of good conscience, that they have been lawfully called to minister vnto them.

To conclude then this poynt also: the same Scriptures, & ground [...] which prove the order of prelacy, & so of preisthood, (being a braunch o [...] it) not to be of God, do also prove it vnlawfull for the people of God t [...] partake in the administrations of the one, or other, & therein to submi [...] themselves vnto them.

For 1. theyr very administrations by an vnlawfull calling are theyr sins I & so to pertake with them in theyr administrations, is to pertake with them in theyr sins, contrary to 1. Tim. 5. 22. Rev. 15. 4.

2^dly, the ground of submission vnto the Officers of the Ch: is, that they ar [...] made Overseers of the stock by the H. Ghost, & are over it in the Lord: which sub­jection II therefore neyther the Prelates,Act. 10. 17. [...]8 1 Thess 5. 1 [...]. nor preists being appoynted b [...] theyr Ghosts, can chaleng, neyther can the people by fayth yeald the sam [...] vnto them. The Apostle Rom. 13. vrgeing submission to all sorts of Ma­gistrats doth it vppon this ground, that they are of God, & his ordinances: s [...] the ground of our submission to any office of Ministery in the Ch: & stay o [...] our fayth, is this, that it is of Christ the mediatour of his Ch: & one of hi [...] ordinances.

III 3^dly, In the 2^d Commaundment of the first table are commaunded [...] externall spirituall ordinances, & so the externall spirituall ministery, [...] [Page 33] government of the Church: neyther can the same be referred to any other of the ten Commaundements: wherevppon I infer that every such govern­ment, & ministery not commaunded by God, & Christ, is as an Idoll, there forbidden, & all subiection vnto it, as the bowing down vnto an Idoll.

4^thly, they who iudg the Prelacy not to be of Christ, but of Anti-Christ, IIII & so speak, & wryte, (to whom more principally I direct my speach) & yet stand members of the parrish assemblyes vnder the government, & mi­nistery thereof, do really, & indeed vnderprop, & vphould that, which in word, & wryteing they would overthrow: they would blow or dash it down with their mouthes, & pens, & yet vphould it with their shoulders. Far are they frō giving vnto Christ his due honour in his officers, & orders, whilst they thus submit vnto the officers, & orders of his adversary Anti-Christ, as is that whole Hierarchy & every order in it, from the Pope vnto the Sumner. If any traytour, or rebell should now rise vp, & strive with the king for any the dignityes or prerogatives royall of the kingdom, & should so far prevayl with any able men, as that they should be content to take vp­pon them, by his commission, & sending, to administer iustice publiquely, were it lawfull for any the kings subiects to ioyn with, or submit vnto them [...]in their ministrations, though in themselves never so iust? or were they not all, vnder peyn of disloyalty, bound to abondon them, & their Courts, or assemblyes, & to adioyn, & submit themselves vnto the kings lawfull Offi­cers, how few, or feeble so ever? Even so must all the loyall subiects of Ie­sus Christ the king of his Ch: withdraw themselves wholy from the powers of Anti-Christ (striveing with Christ whether shall rule by his Officers, orders, & lawes:) whatsoever truthes they teach or administer: & must adioyn themselves to the officers of Christ, lawfully called, & sent to teach, & guide his Church by his word: & therein must shew, as in other things, their loyalty, to their Lord, & king.

But here M^r Cluses forenamed Opposites step in, & plead for submis­sion vnto vnlawfull Ministers,A shei [...] of Defē [...]ce &c. Pag. 24. 25. 1. that in Christs tyme there were divers Officers whose names had not been heard of in the primative Ch: of the Iewes, nor ever were in­stituted by any example of former tymes, in that Church, as the names of Lewyers, Scribes of the People, & Rulers of the Synagogues, or Archy-Synagogues. 2. if the godly may lawfully submit vnto the government, & guidance by private admonition of such or vate brethr [...]n, who for their sects, factions, & superstitious observations have had such names as were formerly vnknown vnto the Ch: of God; who also in respect of their wekednes d [...]sirved to be cast out of the Church, & are vniustly reteyn [...]d (as it was in th [...] Communion of the godly with the Scriubes, & Pharisees) then is it also law­full to stand vnder [...]dance, & government of vnlawfull officers.

[Page 34] In whose defence I observ, first, that they yeild the Ministers of Eng [...] to be vnlawfull, & to have had their names of Primates, Metropolitans, [...] Arch-Byshops L: Byshops, Deans, Arch-Deacons, Chauncelours, Commissarye [...] Preistes, Parsons, Vicars, Curats, given vnto them for their sects, factions, & s [...] perstitious observations: & yet all of them make suit, take, pay for, & answe [...] to some or other of these names, with the orders to which they appertey [...] 2^dly, I note how vayn a pretext it is that the persons, whose names are pr [...] fixed, are the authours of the book, as if Iohn Fowler, & his fellowes dur [...] take vppon them to set down what names of Officers had been heard o [...] or not, in the Iewish Ch: from the first institution, till Christs tyme. 3 [...] where in their former Reason they make the Scribes of the people Ch: Off [...]cers, in the 2^d Reason they make the Scribes & Pharisees, private breth [...] 4^thly, they graunt one private brother to be vnder the guidance, & govern­ment of an other, & so establish a popular government, in a sence expresly & by iust consequence, as far as we intend, & do: howsoever they reproa [...] vs for popularity. Now for their Arguments, First, I deny that, which the [...] take for graunted, & vppon which they build, to wit, that the names [...] Lawyers, Scribes of the people, & Rulers of the Synagogues, were not in the Iewi [...] Church, before Christs tyme.

And 1. the Lawyers were such as were skilfull in the law of God, & th [...] Scribes such as gave themselves eyther to expound, or wryte it, or both [...] (being also Levites for the most parte) in which respects these their names as honourable (& not for their factions) were most fitly given them: & no [...] first in Christs tyme, as is affirmed, but long before, as appeareth Ier: 8. [...] & Ezra 7. 6. 11. 12. where Ezra is called a scribe prompt in the law of Mo [...] which Tremelius, [...]egis pe­ [...]um. & Iunius translate a Lawyer, or one skilfull in the law [...] as indeed these Scribes, & Lawyers were the same, as is testifyed, Math. 22 [...] 35. [...] compared with Mark 12. 28. & so the Hebrew word may indifferent [...]ly be turned & is. And if there were nothing els, that which we read 1. M [...] chab. 5. 42 reproves these mens peremptory affirmation, that the names [...] Scribes of the people were not in the Ch: of the Iewes, before Christs tyme. But bo [...] better, & more auncient testimony may be brought agaynst it: take th [...] one (amongst many) in the Greek Bible, Numb. 11. 16. where the LX [...] Interpreters have it, [...]. So for the n [...]mes of Archi-Synagogues, or Rulers of the Synagogues sproken of Mark 5 22 & [...] the same Interpreters vse the same words Exod: 34. 31. Numb. 31. 1 [...] &c. which the Evangelistes do wryteing in Greek, & herein without doub [...] following them, as in other things. And there being Synagogues of ou [...] amongst the Iewes, there must needs be Rulers [...]n & the same [...] called.

[Page 35] Touching the 2d Argument: I deny the proportion vppon which they build it. In receaving an admonition from an vnlawfull brother, (as they speak) I do submit onely to that which is good in it self, & of God: but in submitting to an vnlawfull Officer, Prelate or Preist, I submit to that which is evill in it self & not of God, to wit, his very Office, or Order. The vnlawfull brother, though in sin, yet doth not perform the admoni­tion by vertue of his sin, but out of his personall knowledg, & Zeal (at least in appearance) agaynst the sin he reproves in particular, but the vn­lawfull Officer doth administer the publique doctrine, (as the Sacraments) by vertue, or rayther by vice, of his very sin immediately, & properly: wherein I may not pertake with him. These men have refused to submit to M^r Iohnsons publique Ministery, & so professe: do they therfore think it Vnlawfull to receav any information, or admonition, or reproof by the word of God for their sins, from him, or any the people with him priva­tely, & vppon occasion? And by their larg grounds it should be lawfull to submit to the ministery of any hereticall Minister: for from such a one it is not vnlawfull to receav a private admonition for sin, vppon occasion. But how much better were it for these men, & their freinds to advance by all good means a lawfull Ministery, then thus to supporte that which is vn­lawfull, by pleading for submission vnto it. But if they needs will, (as they plead in their book submit their soules to theeves, & robbers, & to such Ministers, as were the Scribes, & Pharisees in Christes tyme, (in whom they instance) notorious Heretiques denying both the nature, Offices, & Person of the Messiah, teaching iustification by the works of the law, & power in man to keep it, let them reioyce in their Mi­nisters, & let their Ministers also reioyce in them, as Iotham sayd of the men of Schechem, & Abimelech: but for vs, we have learnt to give more honour to Gods ordinance, & to have more care of Christs pre­tious purchase, our souls, then to commit the same to such watch­mens keeping.

Thus have I breifly noted down, & confirmed the principall grounds of our separation from the Communion, & order of the Ch: assemblyes, notwithstanding the admission of the personall communion before men­tioned. And I have of purpose taken in, & answered the cheif Reasons brought by M^r Cluses accusers, agayust our practise, that it may appear, both how they fayl of that they promise in the Preface of their book; as also that it is a far more easy thing, to reproach mens persons, then iust­ly to evince their profession. And would the king but give toleration, & with-hould from bodly violence agaynst their persons & estates, I doubt not, but we should have many thousands in the land concurring with is, [Page 36] for substance of practise, as they do now in opinion: who would speedily vnite themselves in other spirituall societyes, then the prophane parrishes: leaving the service book, & Ceremonyes, to the Prelates, with theyr dumb prcists, & formall Clergy: withdrawing from their, & their Chauncelours, & Officials spirituall jurisdiction, neyther obeying their Summons, nor regardeing their Censures: neyther would the Ministers sue to them for their Orders, & Licences; not the people receav them of their makeing, nor present them by their Ch: wardens to their Courts, nor keep them by their leav, & vnder their correction: but both Ministers, & people would fynde other, & better Rules of direction in Christs testament, for their walking, & worshipping of God, then the Byshops Canons, & Iniunctions. Which so being,Psal. 72. he, who indeed † iudgeth his people with iustice, & his portaff [...]cted ones with iudgment, be iudg between them, & vs; & whither, we (submit­ting ourselves, so near as we can discern, to all the Commaundments, & or­dinances of Christ in his gospell) reiect them; or they vs, who raythe [...] chuse the vnhollowed Ch: state, order, & ordinances in, & vnder which they stand, then that, & those by themselves esteemed more agreable t [...] the will of God, with persequution: but specially whether we, for thes [...] things, do deserv that cruell hatred, & those most hostile cariages, which many of them, who would be thought to mourn for reformation, do bear, & vse towards vs: makeing it their glory to cast shame vppons vs, & the [...] great matter of reioyceing to ad to our afflictions,Isa. 51. [...]3. & who ‡ say to our souls [...] the day of our sorrow, bow down, that we may go over.

There is yet another danger, into which men may easily fall by occasio [...] of the former doctrine: which is, in takeing liberty to with-hould, or with­draw from the Church of God, & Ministery thereof: satisfying themsel­ves in that their private fellowship with the better sorte of people: wit [...] whom by this means they may converse with more cōfort to themselves, & contentment to them. For the preventing of which evill, I will here anner [...] few Reasons to enforce the necessity, & cōscience of liveing, & walking wit [...] the Ch: of God, & so vnder the ministery therevnto given, if it can be had [...]

And 1. the Scriptures calling1. Tim. [...]. 15. the Church, the house, Temple, & Tab [...] ­nacle of the liveing God, where he hath promised that most full presence of hi [...] grace, [...]. Cor. 6. [...]6. & to dwell with, & amongst men, & in the middest of them, as theyr Go [...] do therein effectually admonish the people of God to beware,Rev. 2 [...]. 3. that by the [...] own default they do not any way deprive themselves of the fruit of thi [...] Gods so gratious promise,Math. 18 [...]0. & presence, in the true visible Church, his house [...] & temple: [...]. Cor. 5. [...]. eyther by not adioyning themselves therevnto, as members or being members, by with-drawing from her actuall Communion: there in makeing themselves (to speak as the truth is) but Idoll members, & [...] [Page 37] eyes which see not, ears which hear not, & feet, which walk not, at least, in respect of the body, whereof they are. And if we look to the most worthy servants of God, for our examples, we shall fynde them alwayes to have had a most ardent desyre vnto, & vehement delight in this visible presence of God in his Church, & ordinances: the necessary vse, & sweet fruit whereof they so sensibly found in their own experience. Take we David for an instance: Whose love was such toPsal. 4. & 2 [...] the mansion of Gods house, & place of the habitation of his glory, as that it was the onely thing he desyred, in comparison, that he might dwell in the Lords ho [...]se all the dayes of his life, & there behould his glory: Profes­sing in his absence from it, thatPs. 4 [...]. 2. the thirsty hynde did not more bray after the ri­vers of waters, then did his soul for Gods presence, & that he might appear before his face in his Tabernacle: deeming them most happy, who did alwayes, byde in Gods house; & himself in that his sequestration more miserable thenPs 84 [...] 2. &c. the sparrewes, & swallowes, which could nestle, & lay theyr young were Gods Altars. And yet was he a most excellent Prophet himself, & so could aboundantly instr [...]ct both himself, & them with him. It is likewise testifyed of Moses the servant of God, that he rayther chose to suffer affliction with the people of God, Hebr. 1 [...] 25. [...]6. then to enioy the pleasu­res of sin for a season: esteeming the reb [...]ke of Christ greater riches then the treasures of Egipt. A playn, & lowd testimony agaynst them who because they would not bear their part in the rebuke of Christ, & afflictions of his people, do ray­ther with-draw or with-hould themselves from Christs Church, & ordinan­ces; or (which is worse) defyle themselves with the pleasures of sin in Egipt spirituall: Of whom without their repentance,Luke 9 [...] 26. Christ Iesus wilbe asha­med, before his father, & the holy Angels.

That which the wise man speaketh more generally,Eccl. 9. 10. & [...] we be to him that is alone, for he falleth, & there is not a second to lift him vp; but if two be together, the other lifteth vp his fellow, when he falleth, is of speciall vse, this way. And con­sidering how subiect even the strongest are to fall, by occasion,1. Cor. 12. it is most necessary all so walk in the Communion of saynts as that others vppon such occasion, may by the hand of their godly admonitions, & exhortations re­ached out vnto them, agayn restore them: or if need so requyre, that they may have vse of the stronger hand of the Church, & Ministery, strengthe­ned with Christs power, for theyr recovery: thorough the want whereof, how many fall, & perish: which by it, & the blessing of God therevppon, might be restored, as we doubt not but we may truely affirm from expe­rience? And if any man think himself to have receaved that steength of grace, that he stands in no great need of these helpes, let him that thinks be stands, take heed, lest he fall: & let him also in love consider, that the lesse need he hath of the Ch: by reason of his greater measure of grace, the more need the Ch: hath of him, & it, vnto which, & whose service, they of due belong.

[Page 38] † When the L: Iesus ascended on high, he gave gifts to men (to wit, his Mini­sters III gifted accordeingly) for the edification of the body, & help of the ioy of the faythfull, & furtherance of theyr salvation: vnto whom they are bound therefore to submit, & them in the Lord to obey, for theyr own so great good Frō whom, [...]ph. 4. 8 &c. Cor. 1. & whose ministrations whilst men without iust, & necessary cause,Tim 4. with-draw themselves, they break Christs Commaundment, loose this fruit of his ascension, & fayl their own edification, [...]br. 13 [...]. & salvation many wayes.

This duety yet lyeth more specially vppon them that have familyes, & children about them: whom they shall hardly govern at home in private, V as they desyre, if they have not publique encouragement, & help from a­broad, but they shall have them still in daunger to be corrupted with the superstitions of the tymes, or with greater evils, or both. Which daungers yet wilbe the greater (& that of the first kynde almost inevitable) if the Parents dy, whilst theyr children are young, & vnestablished in the truth; whereas liveing with the Ch: they might much more easily dispose of them for theyr education, & establishment in the wayes, & ordinances of the Lord: into the fellowship whereof together with themselves, [...] 17. 10. they are VI taken.

Lastly it is a great offence to all, who have known men formerly zea­lous hearers of Gods word in the parrish assemblyes, to see them hear the same in no assemblyes, or where no publique ministery is in vse: & this more specially to the better sorte of people, who will run, & ryde to hear a sermon, if they want at home, though they go but a borrowing of him, who hath indeed no right himself so to dispence it publiquely, or any other holy thing of God, as he doth.

But it will here be obiected, that the Ch: ministery, & ordinances,OBI. are in­deed to be desyred, if men could enioy thē in theyr own cuntry, & amongst theyr freinds; otherwise it seems better to witnes the truth, & suffer persequution at home, though with­out them, then for the vse of them to fly into a strang Cuntry. [...]NSW.

It must here be known that the truth of the Lord is witnessed two wayes: first when men walk in the obedience of it, & of all the ordinances thereof, roundly, & holily: & 2^dly, when men (being called therevnto) suffer persequution for the same. [...]ut. 28. And of these two, the former is the more necessary,Math 28 [...]0. &c. [...]0. [...]s. 119. [...]. 6. as being commaunded of God, & by men to be desyred, & prayed for: the latter not so. For neyther doth God commaund perse­quution, neyther are we to desyre it, or to pray for it, but to avoyd it by all good means; & being layd vppon vs by the Lord, with patience to be [...] it. Yet they that desyre to please God, & to walk roundly in his appoynt­ments, shall not want persequution of sundry kyndes: neyther if th [...] world thought we did, would so many with-hould, or with-draw fro [...] [Page 39] vs, as do, some vnder one, & some vnder another pretext, besydes those who are perswaded indeed of the vnlawfulnes of flight.

Now touching our Cuntry, & freinds, our answer is, that we deem the want of them a greivons losse, which we would also redeem at a great rate. Yet for our Cuntry, we do not forsake it, but are by it forsaken & expelled by most extream lawes, & violent proscriptions contrived, & exequuted by the Prelates, & on their behalf. And for private freinds thus we iudg: that the wife is no way to leav her housband, but to give him, as the head, the honour of chuseing probabely, the place of they cohabitation: nor Children, & Servants theyr Parents, & Maysters to their preiudice, without their consent, or an apparent impossibility of doeing them service: nor at all, where thorough their absence, they shall want necessary help, & com­fort. But for those, who are eyther the governours of others, or free, we think they may vse greater liberty.

ANd here, being therevnto forced by the vnreasonable provocations of M^r Thomas Helwis, who in great confidence, & passion,In h [...] book [...]tituled A shor [...] Declar [...]tion, & pag. 20. &c. layeth load of reproaches both vppon our flight in persequution, & also vppō out persons for it, I will (God assisting me) by the Scriptures, approve the same, as lawfull, & so answer what he hath written to the contrary.

For which purpose we will consider for our instruction, what the prac­tise hath been of the holy Patriarks, Prophets, & Apostles, with other godly men in their tymes, in cases of daunger for well-doeing, & what approba­tion therein they have had from the Lord.

We will begin with the Patriark Iacob, whose two notable flights, for fear of daunger the Scriptures mentiō: the former from his prophane brother Esau, Gen. 2 [...] 42 43. &c. 31. 20 &c [...] the other from his Churlish vncle Laban. Touching whose flights these 3. things are more specially to be observed. 1. that he fled from one Cuntry to another. 2. that in his very flight, the Lord did aboundātly cōmunicate him­self with him, comforteing & blessing him. 3. that it was he which thus fled, who had power and strength, to wrestle with God, & by wrestling to prevayl.

Next vnto him isAct. 7. 25. Ex. 2. 1 [...] 14. 15. Ch. 3. 4. 18. Moses the servant of the Lord, who haveing entered vppō the exequution of his office in killing the Egiptian, & perceaving that the thing was known, fled out of Egipt, for fear of Pharaoh into Midian (another country also) & there dwelt, & took him a wife: dureing whose tyme of exile, & abode there, the Lord also did marvaylously communicate himself with him, & called him to the greatest dignity in the earth: which was to be the deliverer, & guide of his peculiar people.

[Page 40] Discend we next vnto David, whose flights (though he wanted no tr [...] courage) how many were they (& those also from the tabernacle, [...]am. 17 31. the one­ly place of Gods speciall presence) by reason of Sauls persequution, not one­ly in his own cuntry, where he was driven to hyde himself in wildernesses, [...]m. 19 & 21. 10. & [...]. 1. 3. [...]s. 56. 8 & caves, & desert mountayns, but even into straung, & prophane countryes: as to Gath of the Philistines, & to Mi [...]pah in Moab: all whose wandrings God d [...] count, putting his tears in his bottell: & directing him gratiously in his slights, & that of tymes, even for such meditations, as are left for the instruction, & comfort of Gods people in their slights, & other tryals, [...]er. 36. to the worlds end.

We do also read of † Ieremy, & Barach theyr hydeing themselves from daunger: [...] King [...]. 3. & [...]. 10 & 3. 5. [...]. & of ‡ Eliah the Prophets hydeing himself, by the Lords appoynt­ment, from Ahabs cruelly: & how the Lord did extraordinarily furnish him for his further flight in the wildernes, by the ministery of his Angell.

Yea we have even [...] Christ our Lord himself (when Herod thought to ki [...] him, in his infancy) caryed into Egipt by Ioseph, with Mary his mother, Math. 2 14. 15 Phil. 3. [...]. whether they fled to keep the babe from being destroyed, & there abode, till the daunger was over: & therein, as our head, sanctifying flight in his mothers arms, to all his members in their tyme: who are [...] patakers of the fellowship of his affli­ctions, & of this amongst the rest.Mark 3. 7. Which liberty he did also sundry tymes in his riper years vse himself, (& so ratify vnto vs) by † avoyding the places of daunger, where his enemyes were, who sought to destroy him: [...]ke 4. [...]. 30. [...]h. 4. 1. & 7. 1. [...] 10. 39 & thereby escapeing out of theyr hands, till his hower were come, vnto him certaynly, & infallibly known: directing his disciples also, that [...] when they were persequuted i [...] one Citty th [...]y should fly into another: & to beware of men, & to look to themselves. Which liberty they also vsed tyme after tyme, as appears in many particu­lars:Math. [...]0. 23. Act. 8. 1 [...] 11. 19 [...]0. 21 & 12. 3. 4. 7 & 4. [...]. 5. 6. Act. 9. 23 4 25. [...]. Cor. 11 [...] as first, in [...] all the Ch: at Ierusal: scattered abroad, & dispersed, (save th [...] Apostles) by means of persequution: with whom the L: also was, blessing the [...] wheresoever they came. So in [...] Peter being freed from Herods tyranny, get­ting him to another place. Likewise in Paul, & Barnabas flying from Iconium t [...] avoyd violence, vnto L [...]stra, as Paul had done before from Damascus: where to avoyd the laying-in-wayt of the Iewes the was let down by night thorough the wall of th [...] Citty, by a rope in a basket. In which his base flight he doth also reioyce after­wardes, as being one of his infirmityes or sufferings for Christ.

Ad we in the last place, that which is written of the servants of Go [...] els where, that they of whom the world was not worthy, did by fayth wander vp, Hebr. 11. [...]7. 38. [...]9. & down, in sheep skins, & goat skins, & that in wildernesses, & mountayns, & den [...] & caves of the earth.

And for not onely flight, but even banishment also, we have Iohn the se [...] vant of Christ in the [...]le called Patmos for the word of God & for the witnessing of Ies [...] Christ: that is, banished, & confined to that Ile,Rev. 1. 9. by the Romayn Emperour [Page 41] with which also that in Isaiah consorteth, where the Lord requyres of Chap. 16. 4. Moab, to let his banished dwell with her. Considering then how playnly, & expresly the Scriptures speak in the poynt, it is marvayl, that any, makeing them their direction, should abridg eyther themselves, or others ordinari­ly of the liberty of flight in persequution. But we will come to M^r Helwise his oppositions agaynst it.

And as he hath a better faculty in revyleing mens persons, then in re­futeing their iudgments, so begins he his plea with a bitter accusation agaynst false hearted leaders, who (as he sayth) to be sure not to loose their lives for Christ, M. Hel [...] flee into straung cuntryes, & free states, & draw people after them, to support their kingdom; &c. seeking the kingdom of heaven, as far they may with their safety.

If we principally sought out earthly good, or safety, why did we not a­byde at home,ANSW. or why return we not thither, applying our selves to the tymes, as so many thousands do? that I may not alledg, that by seeking such a kingdom of heaven, or Church, as out of which we should throw our children, (as he hath done) which we might do safely enough, if without sin, we could procure to our selves much more earthly help, & furtherance, in the cuntry where we live, as he knew well. And for drawing over the people, I know none of the guides, but were as much drawen over by them, as drawing them. The truth is, it was M^r Helwisse, who above all eyther guides, or others, furthered this passage into straung countryes: & if any brought oars, he brought sayles, as I could shew in many particulars, & as all that were acquaynted with the manner of our comeing over, can witnes with me. Neyther is it likely, if he, & the people with him at Amsterdam, could have gone on comfortably, as they desyred, that the vnlawfulnes of flight would ever have troubled him: but more then likely it is, that have­ing scattered the people, by his heady, & indiscreet courses, & otherwise disabled himself, that naturall confidence, which abounded in him, tooke occasion, vnder an appearance of spirituall courage, to presse him vppon those desperate courses, which he, of late, hath run. By which he might also think it his glory do dare, & chaleng king, & state to their faces, & not to give way to them, no not a foot: as indeed it far better agrees with a bould spirit, & haughty stomack, thus to do, then with the Apostle in the base infirmity of Christ to be let down thorough a wall in a basket, & to run away.

But we will weigh his Reasons agaynst our flight. And first, he accuseth vs, that, for instifying of it we pervert Christs saying Math. 10. 23. which is, when they persequute you in one citty, flee into another: & that Christ there bids his disciples, when th [...]y are persequuted in one citty, go to another, to preach the gospell: because they should not goe ever all the Cittyes of Israell, till the son of man came.

[Page 42] The truth is, it is he that too bouldly both alters the words, & perve [...] ANSW: the meaning of Christ, in putting goeing to preach, for fleeing from persequution [...] which liberty if he may lawfully vse agaynst the Scriptures, there will the [...] be for vs no lawfull liberty of flight indeed. But as the word is properly▪ & necessarily turned [...]. flee, so Christ, saying vnto them, when they persequ [...] you, flee, sayth vnto them, flee, to avoyd their persequution, as they also after [...]wards did Yet because he directs his speach immediately to the twel [...] Apostles designed, who were by their office to preach, as to all the world [...] [...] 1. 2. 6. so first to the Iewes, he chargeth them not to think themselves freed by thei [...] persequution from preaching, nor so to fly as to forget, or neglect thei [...] office of Apostleship, but that still in their flying they should remembe [...] their speciall calling: telling them both for their provocation, & comfort [...] that before they could passe thorough all the Cittyes of Israell he would come, to wi [...] by the more glorious work of his spirit for the advancement of his king­dom. So that in the words of Christ to his Apostles, two things are con­teyned: the former a liberty of flight in persequution, & the same so e [...]i [...]dently, as that an Angell from heaven teaching the contrary, were not t [...] be beleived; the other, a charg so to fly, as that for any persequution, the [...] ceased not to preach whethersoever they were driven. And so the answe [...] is easy to that which followeth, namely, that we flee to Cittyes of a strang eu [...]try to whom we can not preach, &c. For 1. it is the fulfilling of our office [...] we preach to the particular flockes over which we are set, not being Apost­les, as they were: though I could also alledg, that we have so preached t [...] others in these Cittyes, as that, by the blessing of God workeing with [...] we have gayned more to the Lord, then M^r Helw: his Ch: consists of An [...] 2^dly, I would know, how he, & the people with him have preached to th [...] Citty of London? Surely not as the Apostles did, in the Synagogues, & pub­lique places: much lesse do they f [...]y being persequuted, (or go, if so they wi [...] have it) from Citty, to Citty, to preach, as did the Apostles.

Where he further obiecteth that our fleing is to save our selves from being [...] M. Helw sheep in the middest of wolves, & from being deliver [...]d vp to counsels, &c: & that [...] med not take thought what to speak, &c: I answer, that as these tryals did [...] nessarily follow vppon the Apostles callings as being to be imployed [...] ANSW: mongst vnbeleeving Iewes, & Gentiles, in their ordinary ministration, so d [...] they not in like manner, or measure of necessity, ly vppon vs, who are ap [...]poynted to feed the particular flockes of beleevers, over which we are [...] Act. 20. 17. 28. Onely they teach, that, if God so dispose of vs, & that we cannot by goo [...] 1. Pet. 5. 1 means avoyd the same, we then patiently, & in fayth give witnesse to Chris [...] truth, & testament, by suffering these, & all other kynde of evilles. The Sc [...]ptures in many places exhort vnto poverty, hunger, nakednes, losse [...] goods, & lands for Christs sake; must now the servants of God theref [...] [Page 43] necessarily be pore, & destitute of outward necessaryes? Some indeed vp­pon these ground have vowed wilfull poverty: as did this man vppon the [...]ike, vow (it seems) wilfull persequution.

Toching the practise of the Apostles, Act. 5. 19. 20. 40. 42. & 8. 1. I an­swer that at other tymes those very Apostles did fly persequution; as did also Paul, though of both as great courage, & zeal, as any other. But for that present they were tyed to that very place, & might not depart thence, but were,Luke [...] 47. at Ierusalem first soundly to publish & plant the gospell of Christ: as also thence to send, or go to other places, as they were occasioned. And (excepting the extraordinary occasion of the Apostles) the latter of theAct. 1. 8. & 5. 19. 20. & 8. 14 & 11. 22. Scriptures he brings, is directly agaynst him: where it is sayd that the whole Ch: at Ierusalem was scattered abroad, & dispersed, by reason of persequution. And for their preaching to their cuntrymen the Iewes, where they came; & as they had occa­sion, to the Gentiles, it is that we also do, & desyre to do, as we have occasion, & means: this being alwayes remembred, that we are distinct, & entyre congregations, in our selves, which they were not.

Where in the next place he notes, for his purpose, the assault made agaynst Paul, & Barnabas in Icon [...] ̄ Act. 14 5. he should also have noted, for the truthes sake, that v. 6. they being aware of it, fled to L [...]stra, & Derbe. And for their retur­ning agayn into the places where they had beē persequuted, v. 21. 22. first, their perse­quutiōs in those places had been but by the tumultuouse multitude (by the provocation of the Iewes) which like a tempest, were soon over, & not by any stablished lawes, or setled course of iustice; & 2^dly, it was but the Apostles duetyes, as being vniversall men, & haveing vppon them the care of all the Churches, & not being tyed to any certayn congregation, as we are.2. Cor. 11 28.

The commendations given of the Churches of Thess. 2. Thes. 1. 4 & of Pergamus M. Helw Rev. 2. 13. for their patience in affliction, & that dwelling where Sathans throne was, [...]hey kept Christs name, evē whē Antipas was martyred, do not reprove our practise at all: the like cōmēdatiōs being els where givē of others, as I have shewed,ANSW. Heb. 11. 1 2. 37 38. for keeping the fayth with holines, in their wandring flight from one place, & cuntry to another. The Apostle 1. Cor. 7. commends them, who keep themselves single to avoyd trouble in the flesh, & that they may be the more free for the Lord: doth he therefore condemn thē that marry in the Lord to avoyd fornication? Or doth he not commend both, as doeing well? & eyther in doeing [...]etter, in divers regards? He that is in daunger of vncleannes doth better to marry: & he that is without that daunger, & cā more freely in a single state, give himself to the Lord, doth better in that respect, so to abyde. So is it in flight, which is allowed, nay requyred, agaynst naturall fear, & many other [...]oth incōveniē [...]es, & eviles, ordinarily, in persequutiō, as is mariage agaynst fornicatiō Besydes, as those Ch: knew not; happily, whether to go to be bet­ter, [Page 44] in those dayes, so neyther was their persequution such, but that they might enioy their mutuall fellowship & ministers, & bring vp their children & familyes in the information of the Lord, & his truth (though with great persequution even of some particular men vnto death, at tymes, & by occa­sions) which in Engl: all men know, we could not possibly do.

That which he ads of Christes enioyning the man dispossessed of the divell, to g [...] home to his freinds, & shew them what great things the Lord had done for him, makesM. Helw as much agaynst themselves as vs. For why go not they home every one to his freinds, for that end, but abide in London where fewest of their freind [...] ANSW. are? It is then his ignorance to ty all by that speciall commaundement. At another tyme Christ would not fuffer one, so much as to go home, & [...] his frenids farewell: nor another to bury his father, before they followed him; asLuke 9. 59. 60. 61 62. here on the contrary he would not suffer this man to follow him, but send [...] him back to his freinds: but doth not at all there-in for-bid him flight i [...] persequution, as M^r Helw: gathereth.

That we should not fear men, which can kill the body, but deny our selves, &c▪ we do acknowledg, & by the grace of God, so practise. We have not fear [...]men, that is, so feared them, as for their persequutions to deny any parte [...] the truth of Christ knowen vnto vs, or any way to sin agaynst the same▪ but do keep (as frayl men) a good conscience in the obedience of all th [...] parts thereof: haveing also (the glory be the Lords, who hath shewed [...] this mercy, & enabled vs therevnto) learnt to deny our selves, though with much weaknes, in our cuntry, freinds, possessions, riches, credits, liberty▪ yea & in our lives also in resolution, & will, for Christes sake, & truth: & withall to suffer those kyndes of afflictions, for the avoyding of which▪ many have withdrawn from the same truth, for wich they have offered thei [...] lives to the Magistrate, as resolvedly, as this man hath his, for his errours.

Where he sayth further, that the Cittyes where we are, neyther recea [...] vs, nor the word we bring, otherwise then they receav Turkes, & Iewes, [...] speaks very vntruely both of them, & vs, as (were it of vse) I could she [...] evidently. And lastly, to his demaund, when we will shake of the dust of our [...] for a witnes agaynst the Citty, or house, that will not receav vs, & departe thence, [...] the Apostles did? I answer, when we are Apostles, as they were: & do agay [...] ask, why did not he, [...] why do not his companions shake of the dust o [...] their feet agaynst London, which recavs not them at all? And if the Churche [...] of Christ be thus to shake of the dust of their feet agaynst the Cittye [...] which receav not their doctrine, how could the Ch: of Pergamus be com [...]mended for dwelling, & continueing in that Citty, which receaved not [...] truth, but had on the contrary, Sathans throne established in it, & persequu [...] the Martyrs of the truth vnto death?

[Page 45] For flight then, thus much. As we read that Christ our Lord, the Pro­phets, & Apostles, did at some tymes & ordinarily avoyd & flee persequu­tion, & at other tymes, not: so are we to know, that there are tymes, & occasions seasonable for both. Neyther are the words of Christ, when they persequute you, flee, an absolute commaundment, as he thinketh, any more then those of the Mayster to his servant Luke 17. 8. when thou hast served me, eat thou, & drink thou. They are a graunt of liberty, & a direction, how to vse it. As we then shall perceav eyther our flying, or abydeing to be most for Gods glory, & the good of men, especially of our family, & those nea­rest vnto vs, & for our own furtherance in holines; & as we have strength to wade thorough the daungers of persequutions, so are we with good con­science to vse the one, or other. Which (our hope & comfort also is) we have done, in these our dayes of sorrow: some of vs comeing over by ba­nishment, & others otherwise.

And thus have I answered whatsoever in his book hath any colour of reason agaynst our flight in persequution. His rash & vngodly Censures both vppon our practise, & persons, yea vppon the very secret intents of our hearts, I do of purpose passe by, as being the fruits of his stout sto­mach, & heart fowred with his own leven; assureing my self, that no wise man, will for the same, eyther think vs the lesse, or him the more truely Zealous.

But for that divers weak persons have been troubled & abused by some other things in the same book: in which also he much insulteth, & that over my self, amongst, & above others, I think it fit in this place to annex an answer to that part of it, which is directed agaynst vs, whom he (with others) miscalles Brownists, & agaynst our (falsely called by him, false) profession.

ANd to Prove our Profession of Christ false; & vs the teachers, false Pro­phets, M. Helw he takes his first ground out of our Apology; where a true vi­sible Church is described, a company of people called, & separated from the world, by the word of God, &c: & therevppon concludes peremptorily, that we all are merePag. 12 [...] 124. Ioh. 7. 7 & 14. 17 & 16. 9 & 17 25 1. Ioh. 5. 1 [...]. Infidels, vnbeleevers, & without Christ: & takeing it for our own graunt, that before our separation we were of the world, that is, of them that h [...]e Christ; & cannot receav the spirit of truth; & that beleev not in Christ, but ly in [Page 46] wickednes: he goes about to prove, that if then we were of the world, we are so still, because we have not been ioyned to Christ, by amending our lives, & by being baptized, & so by putting on of Christ, by baptism. Act. 2. 38. Gal. 3. 27.

The effect then of all is, that, because we have not taken vp a new out­ward washing, or baptism (for that of amendment of life, he but ads for fashion) as he hath done, therefore we are, of the world, Infidels, haters of Christ, & what not?

For answer then, first we graunt that remayning in the assemblyes, weANSW. were not separated from the world, to wit, in our fellowship; but doth it follow therevppon, that till our separation we were of the world, name­ly in our persons? which is, as if he should conclude, that because in a con­fused heap (as are the assemblyes) the good stones are not severed from the rubbish, therefore even they, as the rest, are rubbish also. Were such of the Corinth: as thorough errour, or evill custome, or other infirmity, continued communion with the Idolaters in their idolatrous feastings in the [...] Cor 6. Idoll temples, (whom the Apostle therefore exhorts to separate themselves, & to come from among them,) were they, I say infidels, & darknes? or doth not the same Apostle their expresly call them beleevers, light, righteousnes, not­withstanding that their great fayling, & evill, of ignorance, or humayn fraylty, out of which the Lord did call them? Or was Mr Helw: himself all the whyle he was vnseparated, an Infidell, without Christ, & his spirit, & hateing him? If so he were, (considering the great shew he made of fayth, & love in, & to Christ, & the singular manifestations of the spirit) he was a notorius hypocrite as the earth bore: but if on the contrary, he did not then hate Christ, but had fayth, & grace, (though in never so small a measure, his proof is of no force, but he himself proved a vayn man, that would deny the grace of God in himself, to advantage an errour agaynst other men: Which is a kynde of blasphemy agaynst the H: Ghost, though not of mal­lice, as was that of the Pharisees, yet of preposterous, & pervers Zeal: ofIoh. 1. [...]. which I wish all the Lords people may beware.

2^dly, it is not true he sayth, that none can come, & be ioyned to Christs with­out Rom. 11 [...]0. Baptism. The Scriptures testify, that so many as beleiv in Christ, receav him: areGal. 2. [...]0. ingrafted into him: haveing himEph. 3. [...]7. liveing in them, & dwelling in theyr hearts. Which fayth is before Baptism in some men a longer tyme, in some a shor­ter, &Mat. 28 [...]9 in some also dying vnbaptised. Math. 8. 10. & 15. 28. Act. 10. 4. 35. Luke 23. 40. &c. And according to this was the tenour of Christs commis­sion to his Apostles by teaching toAct 11. [...]6. make disciples or Christians, & to bring men to beleiv, & after to baptise them. And to baptize any of years, but being before ioyned to Christ by actuall fayth, & so makeing manifesta­tion,Mark. 16 [...]6. were to prophane Gods ordinance. Neyther is it Pauls meaning [Page 47] where he tels the Galatians, that they which had been baptized into Christ, had put on Christ, that they were not ioyned to Christ before their outward baptism, but to shew, that their baptism was a lively signe of their vnion with, & incorporation into Christ, & participation of the washing of his blood, & spirit, as also an effectuall means more, & more, to apply theRom: [...] 14. same vnto them: being all their life long to † put on the L: Iesus Christ, & the new man, as the same Apostle teacheth. And for Act. 2. 35. it shewesEph. 4 24. indeed, that they who believ, & repent, are to be baptized, to wit, being vnbaptized before as they then were, & as we now are not; God haveing also added to the outward washing, or baptism, though in the false Ch:, the inward washing of the spirit to repentance, & amendment of life.

To his inference, that if Engl: be Babilon, out of which the Lords people are to M Hel [...] come, Pag. 12 [...] 128. & baptism the seal of the Covenant of grace, as we teach, then we reteyn the bap­tism of Babilon thereby to be sealed vnto the convenant of grace. I answer, that we reteyn the seal of the Covenant of grace, though ministred in Babilon: &ANSW not the baptism of Babilon, but the baptism of the Lord in it self, & by the Babilonians spirituall, vsurped, & prophaned: but by fayth, & the spirit now sanctifyed to our vse. Which we therefore reteyn, as we do the same gospell, or Covenant, by the same men, & means there taught, & ad­ministred vnto vs: bringing both the one, & other thence, as were the holy vessels of the Lords house, of ould, brought out of Babilon civill,Dan. 5 [...]. 2. 3. 4. &c. with Es [...] 17. 8 9 &c. after their prophanation there. And as well may the doctrines of fayth there ministred, & thence brought by vs, be called the stoln bread of Babi­lon, as he in wantonnes of wit calles the Baptism, the stoln waters of Babilon.

So that it is neyther true he sayth, that we were Infidels, & without Christ, till our separation: nor that men are made Christians by Baptism: nor that we reteyn the Baptism of Babilon. Neyther yet, though we ought to receav a new outward washing (which we neyther think, nor he proves) it being but our fayling of ignorance in an outward ordinance, were we thereby debarred from being true Christians, no nor from being a true visible Church.

And as I have els where proved agaynst others (with whom these men consort, & both of them herein, with the Papists, that the Ch: is not gathered, Iustificat [...] pag 283▪ 384. nor men thereinto admitted by Baptism, so will I here for the same purpose fur­ther ad these Reasons.

And 1. the Ch: is not given to baptism, but bapt: on the contrary I to the Church: as are all other the Lords publique ordinances, & oracles. Rom 3. 3 [...] Psal. 14 [...] 20. And since bapt: is a publique action, it cannot be performed but by publi­que authority in, & of the Church: which Church thefore must be presup­posed; & before it.

[Page 48] II 2^dly, Iohn the baptist did, as we know, baptize many, but yet neyther gathered Churches, nor receaved men into them: but lived, & dyed him­self [...]th. 3. 6. a member of the Iewish Church. Math. 11. 11. Therefore the Ch: is not gathered by baptism.

III 3^dly, If men be receaved into the Ch: by baptism, them must they, as occasion is, be cast out, by being vnbaptized: & so if God agayn give them repentance, they must be receaved in by a 2d baptism, & so by a 3d, or 4th, if occasion be. The truth is, such men must renue their Covenant with God, & his Ch: by which they were at the first receaved; but not their outward baptism, vnto which these, & other mens fancy leadeth.

IIII 4^thly, to receav in, & so to cast out members, are dispensations of Christs kingly office; whereas bapt: is a work of his Prophesy: which is indeed to be ioyned with mens admission into the Ch: & to follow vppon it imme­diately, if the persons be not before baptized.

V Lastly, if the Ch: be gathered by baptism, then will M^r Helw: his Ch: appear to all men to be built vppon the sand, considering the bapt: it had, & hath: which was, as I have heard from themselves, on this manner. M^r Smith, M^r Helw: & the rest, haveing vtterly dissolved, & disclaymed their former Ch: state, & ministery, came together to erect a new Ch: by ba­ptism: vnto which they also ascribed so great vertue, as that they would not so much as pray together, before they had it. And after some strey­ning of courtesy, who should begin, & that of Iohn Baptist, Math: 3. 14. mis­alledged, M^r Smith baptized first himself, & next M^r Helwis, & so the rest, makeing their particular confessions. Now to let passe his not † sanctifying 1. Tim. [...] 4. 5. a publique action by publique prayer: his takeing vnto himself that hono [...], which was not given him, Heb. 5. 4. eyther immediately from Christ, or by the Church: his baptizeing himself, which was more then Christ himself did: I de­maund into what Ch: he entered by baptism? or entering by baptism intoMath. 3. [...]4. no Ch: how his baptism could be true, by their own doctrine? Or M^r Smithes bapt: not being true, nor he by it entering into any Church, ho [...] M^t Helw: his baptism could be true, or into what Ch: he entered by it? These things thus being, all wise men will think that he had small cause ey­ther to be so much enamoured of his own baptism, or so highly to despis [...] other mens, for the vnorderly, or otherwise vnlawfull administratio [...] of it.

The next clamour he rayseth is agaynst our Prophets (whom he so bef [...]seth, as it by oft, & much so calling them, he would make them such) [...] that to draw people to separate, we call, & prove Engl: Babilon, Sodom, & Egipt, [...] M. Helw of which Gods people must come: but after, when we would perswade to the retey [...] of the baptism there receaved, we call it rebellions, & apostate Israell, whose circumcis [...] [Page 49] was not to be repeated, when vppon theyr repentance, they came vnto the passover. For the reproof of which our doctrine, he affirmeth some, & inferreth sundry other vntruthes. As 1. that we teach men to reteyn the first, & cheif badg or mark of Babilon which is theyr Baptism, the seal of the Covenant of grace, as we say.

This Chaleng I answered even now; & shall further hereafter iustify (the L: assisting me) the reteyning our outward washing without repeti­tion:ANSW▪ as I have also disproved that his 2^d affirmation, that there cannot be a Ch: of vnbaptized Christians.

Besydes it is not true he sayth, that we have no other seal for our whole Chris­tianity, then the Baptism we receaved in England. We have (besydes the in­ward seal of the spirit, & fayth) the promises of the gospell, & supper of the Lord, with many experiments of the love of God, sealing, & confirming vnto vs, that we are Christs.

His peremptory affirmation the we might have cryed long enough, Come from Israell, & separate your selves from Israell, before any fearing God, or haveing vnderstanding of his truth, would have followed vs, is but his wilde guesse, with­out warrant. And the fear of God being the same, in the hearts of his people now, & of ould, yea greater conscience of sin being requyred now, according to the greater measure of revelation, why should not the con­science of the like estate of Engl: as well perswade men to separate them­selves from the apostacy thereof to the true Ch: & ordinances; as it did such of all the tribes of Israell, as set theyr hearts to seeke the L: God of Israell, to sepa­rate 2. Chr. [...] 13 16. themselves, with the Preists, & Levites, from Ieroboams apostacy, to Iudah & Ierusalem?

Of like truth with the former is his after-affirmation, that if we were M. Helw true Israelites before our separation, then all we left behynde vs are true Israelites: for so all the ten tribes vnder Ieroboam were true Israelites: & all we in the assemblyes be­fore our separation were in one estate, &c.

It is true that the ten tribes in their apostacy, were true Israelites, na­turally,ANSW & so were the Ismaelites, & Edomites Abrahams true naturall seed. But what is this to our question, which is not about mens naturall estate, but about their religious, & Church-state? The Ch: is not a naturall estate, neyther was Abraham & Israell Gods peculiar people, & Church, by na­ture (for they wereEph. 2. [...] Deut. 7. 6. 7. 5. Rev 20. 26. by nature children of wrath, as well as others) but by grace, & because God loved them above other people, & separated them into Covenant with himself. Our question then being about religion, & mens religious estate. & as they are worshippers of God, Christ our Lord teacheth vs inIoh. 1. 4 [...] Natha­naels person, who are true Israelites; namely they in whom there is no guile. And Paul telleth vs, that he is not a Iew, who is a Iew outward, nor that Circumcision, which is outward in the flesh, but that he is a Iew, who is [...] within, & that Circum­cision, [Page 50] which is of the heart, &c. But for the ten tribes, or other Abrahams nat [...]rall seed, in their rebellion agaynst the Lord they were † of true plants, dege [...], rate, & changed into the plants of a strang, or false vyne. They were true Israelites,Ier. 8 1. as a theif is a true man, to wit, naturally: but not he morally: much less [...] they spiritually, or in the consideration of religion, of which we speak.

And for vs: it followeth not, that because we came from the parrish assem­blyes, therefore all that we left behynde vs were true Israelites, as we. For then th [...] mayn cause of our separation had been taken away. We did even there (by the great mercy of God) receav grace to be in our measure Nathanaels, [...] without guile: & so to serv God, & walk with men, though we were igno­rant of many of Christs ordinances, (as was Nathanaell without guile, whe [...] he was ignorant of his person) which to say of all in the assemblyes, & th [...] they are Nathanaels, were false, & foolish. Neyther could M^r Helw. with­out being reproved by his own heart, say, that, when he was a Professour i [...] Engl: there was no difference between him, & the Atheists, & Epicures i [...] the parrishes, though in that confused state of things they, & he were o [...] one, & the same visible Church.

Lastly (to passe by his mis-putting the words, & misinterpreting th [...] meaning of them that wrote the Apology, by takeing that as meant of th [...] members of the assemblyes, which was spoken of such as were separated; [...] also his bitter vpbrayding them with ignorant dissimulation, & flattery, through his own rash ignorance,) that which he affirmeth of Iudahs never deny [...] Israell to be her sister, is his saying without proof, or explanation.

What Iudah thought of her, appears by the speach of Abijah the king 2. Chr. 13. 4. 5. 6. 7. &c: & what the Lord thought of her, we shall she [...] hereafter; howsoever they are calledExe. 13. [...]. 3. 4 sisters sometymes in respect of they [...] ioynt estate before the division, (& soNumb. [...]0 14. Obed. 10. 12. Ezech. [...]6. Edom also was called Israels bro­ther, in respect of their first fathers:) sometymes in respect of their concur­rence in iniquity, & so Sodom also is called a third sister with them. And [...] were not their estates alike, no not the two likest of them, though bot [...] evill. For there is, besydes good, & evill, (as was Iudah in her integrity, [...] Israell in her apostacy,) evill, & worse, both in persons, & things (thoug [...] both evill) compared together. And so as the evilles in Engl: are of dive [...] degrees, & kyndes, we do proportionably, by way of resemblance, term i [...] Apostate Israell, Babilon, Sodom, & Egipt, spiritually so called. In respect of th [...] Spirituall externall government there, not in the hands of the son of [...] [...]. Chr. 23. 8. Christ, the king of Saynts, but of his vsurping adversary, the Prelacy, & of th [...] apostate preisthood thence derived: of the will worship, though of the tr [...] God; of the forged holydayes, & other the like defections, we call it Apost [...] Israell; in regard of the great, & monstrous confusion there both of person [...] & things, with the spirituall bondage of the Lords people to the Prelacy, [...]ilon: [Page 51] in regard of the same bondage, together with the Egiptian darknes spirituall, with other the spirituall botches, & plagues, vppon the soules of the body of that Church, Egipt: & lastly Sodom, in respect ofEzech. 1449. See Mr Perk: Exposit vppon Iude pag 147. Apol. pag 11 [...] the iniquity of So­dom abounding there, as Pride, fulnes of bread, idlenes, & want of mercy towards the pore: with contempt of heavenly admonition. Gen: 19. 9. 14.

The next thing he reproveth is our distinction of ‡ Churches, & so of Sacra­mēts into true, false, & none. And haveing in the first place liberally reproached vs, he inveighs greatly agaynst our distinctiōs in generall, & the severall respects we put of things: bewraying playnly therein his tumultuons ignorance, by which he would confound, & blunder all things together: whereas there is nothing more necessary for the iust knowledg of things, & ending of cōtro­versyes, then distinctions, & respects, rightly, & seasonably put: which are in disputations, like that distributive iustice in many suits of law. For whereas both partyes would have all, for some right, which eyther hath to a parte, a iust distinction gives vnto eyther his severall right, & satisfyeth both.

And haveing spent his breath in reproaching our distinctions of true, false & none, he for our conviction begins with a distinction of worldly things: in which he graunts a difference between false & none: as that there is a false hower-glasse, Pag. 134 & no hower-glasse, a false looking-glasse, & no looking-glasse, &c. whereas, in the [...]rdinances of God (sayth he) as the Church, & Baptism, there is no such difference; & in so saying he doth indeed offer to the veiw of all [...] wisemen, who have theyr Eccle. [...] 24. eyes in theyr heads, a looking-glasse, wherein both the il-favoured face of his own distinction, & the vanity of his exception may appear.

The vse of [...] a looking-glasse is to shew what manner the native face of a man is. Iam. 1. 23. 24. And the reason why we call such a one false, is, because it doth not that in truth, which it makes shew of, but deceaves him that looks in it, for the fa­shion, & portrature of his countenāce. So the vse of an hower-glasse is to shew when the hower is iust come about: which we therefore call false, when it doth not so indeed, but deceavs him that looks vnto it, eyther by running short, or over. Hence common sense teacheth, that if there may be a Ch: or assembly, of people makeing a profession, & shew of Christ, & Christian bap­tism, & religion, but not being, & haveing that indeed, which in shew, & ap­pearance it seems to be, & have, & so but deceaving him that regards it, then may there also be, & so rightly be called, a false Ch:. If reply be made, that this false Ch: is no Ch:, it may as truely be answered, that that false hower-glasse is no hower-glasse: as in truth, & indeed, it is not an hower-glasse, but a three, or five-quarters-glasse, or over, or vnder. It is evident by the same common Reason of both, that there may be as well a false Church, which is not no Church, as a false looking, or hower-glasse, which are not none: & other conviction needs he not, then by his own instance.

[Page 52] The Scriptures he brings for his purpose, which are, They sayd they [...] Apostles, & were not, & Iewes, & were not. Rev. 2. 2. 9. & 3. 9. he corrup­teth very audaciously, though, (I hope) much of ignorance: instead of not, putting none: whereas between these there is great difference. For [...] onely denyeth that which they sayd they were; whereas none, extendeth fur­ther, as he also intends it, & denyes them to be Apostles, or Iewes at all, or of any sorte. They sayd they were Apostles, that is true Apostles, sent, & set a work by Christ immediately; but they were not, that is not these, or such, as they pretended themselves to be. They were false Apostles, setting them­selves [...]. Cor. 1. 13. a work, & deceiptfull workers, (not no workers) as els where the Apostle calleth them. They sayd they were Iewes, & were not, that is not Iew [...] within, nor the Circumcision of the heart, as Paul expounds the phrase of speach [...]om. 2. [...]8. 29. more at larg. For Iewes, (without doubt) they were, & circumcised in the flesh; for which circumcision, with other Iewish ceremonyes, they conten­ded. It is vsuall with the Scriptures to speak of things in religion, as if they were not at all, when they are not, as they should be; & the reason is, be­cause God doth not accept of them, nor they themselves receav the right fruit thereof. Thus it is sayd of the inhabitants of Samaria that they feart not the Lord, though it besayd immediately before, they feared the Lord: thu [...] [...]. King. [...]7. 34. [...]2. 33. Paul sayth that he is not a Iew, which is one outwardly, nor that circumcision which is outward in the flesh: as he also tels the Corinth: that they cannot dri [...] the cup of the Lord, & the cup of divels. They did drink of both outwardly, but [...] Rom. 2. [...]8. vnlawfully, & of the better without fruit: as he also tels the same Corinth [...] [...] 1. Cor. [...]. 21. ch. 11. 17. 18. 20. 21. that by reason of theyr contentions, & other abuses, their eating the Lords supper, was not to eat the L: supper, that is, as he ex­pounds himself, not with profit, or for the better, but for the worse. Even so these were not Apostles, that is sent of Christ, & whom the Churches ought so to receav; nor Iewes, that is such as whom God would prayse. Rom. 2. [...]29.

The same I answer to Eph. 4 4. 5. which is after obiected, of one body, [...] Church, one fayth, one baptism: that is one true fayth, Church, & baptism. And to hould that besydes that one true iustifying, & saveing fayth, there are not other false faythes, is it self a speciall poynt of a false fayth, & perswasion. The Apostle 1. Tim. 1. 5. speaks of fayth vnfeyned, from which love spring­eth: shewing therein, that there is a feyned, or false fayth, which Iames cal­leth a dead fayth, for the want of this love, & the fruits thereof, the works [...] mercy. Yea the Divels themselves beleiv, & have a kynde of fayth, as hav [...] Ch. 2. 17. [...]0. also some wicked men such a fayth, [...]. 19. as by which they cast out Divels, [...] Mat. 7. [...]2 [...]. 23. & [...] many miracles in Christs name. And both the Scriptures, & experience teach that wicked men have a fayth, or perswasion of Gods favour, & salvatio [...] which is no true fayth, & therefore a false fayth, or perswasion, & so right [...] [Page 53] called. The same may be sayd of the Church, & Sacraments, & much more. The consideration of one God, & one Christ, is something different, but di­rectly agaynst these men: for there may be, & are assemblyes of false wor­shippers, of this one God, & one Christ: & therefore false Churches, & so their Sacraments accordingly false Sacraments.

And thus much to shew how vayn his distinction is between Gods or­dinances, & wordly things (though even they be also Gods ordinances) as he applyeth it: & to prove, that false may as well, & by the same reason be applyed to the outward ordinances of the Church, as vnto worldly things: as also to answer the Scriptures he brings to disprove that part of our distinction, touching a false Church. It now remayns I prove by the Scriptures, & good Reasons grounded therevppon, that there are false Churches, & false Ch: ordinances: & that such a Church the ten tribes were in their defection, & division from Iudah.

And first, since false is nothing but that which deceaveth vnder a shew,I & appearance of that which it is not, (as the knowledg of three Latin words would have taught M^r Helw:) & that such Churches, or assem­blyes there are too many, which vnder a profession of the name, & sundry truthes, & ordinances of Christ, do deceav; it followeth necessarily, that there maybe, & are, false Churches. And thus much in effect he graunts els where, viz that a false Church are they, that say, & make shew, they are a true Ch: & are not. Onely he labours vppon his ordinary disease in misinterpreting these wordes, & are not, as if they were & are none; whereas they onely deny the thing affirmed, which is, a true Church, & no more.

2^dly, in his enterance agaynst vs, & every where, he condemns our pro­fession,II as a false profession, & vs as false Prophets, (as he doth also the profession & Prophets of the Prelates, & Puritans, as he calleth them:) & therein yeal­deth necessarily, that the Churches makeing this false profession, vnder these false Prophets, (by him so deemed) are false Churches. Neyther can he turn of the matter, as his custome is, by saying we are no Churches, & no Prophets; for he knowes the Prophets, or teachers teach, & the people with them, pro­fesse the mayn truthes in the gospell: which he therefore cannot say to be no Prophets, or to make no profession.

3^dly, the Apostle 2. Cor. 11. 26. complayns of his perils amongst false III brethen, & Gal 2. 4. that false brethren were crept into the Church. Now if there may be (as the Apostle expresly teacheth) false brethren, & the same also baptized outwardly, then is a Ch: consisting of such in the body there­of, a false Church, & their baptism answerably, false Baptism.

The Scriptures, & common sense teach, that there are false worshippers, IIII of God. Christ our Lord sayth of the Samaritans, who feared the Lord, & [Page 54] worshipped the God of Iakob, after a manner, & had a temple in mount Geriz [...], that they worshipped they knew not what: opposeing them to true worshippers, King. [...] 32. & therein calling them false worshippers, [...] 4. 12. & their assembly a false Church. And when a Papist prayeth vnto God in an vnknown tōgue, or in the name, [...] [...]2. [...] 3. or merits of the virgin Mary; [...]at. 15 [...]. or when any other man draweth nigh vnto God with his mouth, [...]rov. [...]. 8. & honoureth him with his lips, but heaveing his heart far from him: or teacheth for doctrines, mens commaundements; he worshippeth, though in vayn, & his prayers are Prayers, & Sacrifices, though abhominable. He is not then no worshipper, but a false worshipper; & so by consequence, a company, or congregation of such, so combyneing, & continueing, are falsely called no Chnrch, or Congregation, but most truely, a false Church, Congregat: or assembly, which are all one.

Lastly, that Israell in Ieroboams apostacy, was a false Church, (though others V Ains. have done it sufficiently) I will playnly prove, (God assisting me) agaynst myne adversary; answering, in the first place, what he obiecteth to the con­trary. [...] Helw Which is, that the ten tribes then apostate, were the true seed of Abraham, seperated from the world, vnder the Covenant of God, which was the Covenant of Cir­cumcision. Gen. 17. 7. 15. as well as Iudah in Hezechiahs tyme, when they came to the passover.

If the Ch: of God had been in those dayes a naturall state, & the Covenāt [...]NSW: a naturall Covenant, & Circumcision a naturall signe, or seal, then had the ten tribes indeed been within that Covenant, & of the true Ch: into what apostacy, idolatry, or other wicknednes soever they did, or could fall: & with them the Ismaelites, & Edomites also, for they all were alike Abrahams natural seed: yea with the one, & other, the whole world; for there is one common state of nature, & the Iewes by it, children of wrath, as well, as others. But since the Lords Covenant with Abraham, & his seed, was no naturall, or vniversall Cove­nant, [...]h. 2. 3. Gen. 17. [...]7. but a Covenant of Gods speciall love, & promise with his peculiar people: in which he bo [...]nd himself to be their God, that is, all happines, vnto them: & them to perfit, or vpright walking before him; haveing Circumcision an­nexed, [...]sal. [...]4. 15. [...]. 4. [...]. as a seal of the righteousnes of fayth, it is ignorāce too grosse thus to mea­sure then by naturall respects: or to think that any had a part in that Co­venāt by nature, or naturall generation: by which, as before hath been pro­ved, & shalbe hereafter, more at larg, all are vnder Gods curse, & children of wrath. Neyther is it true, that the ten tribes (in their apostacy) were separated from the world vnder the Covenant of God, which was the Covenant of Circumcision. [...]1. Ioh. 5 [...]. They were by, [...]ph. 2. 2. [...] & in their apostacy separated from God, his Church, ordinā ­ces, & worship.2 Chr. [...]. 15. 2. Chr. 15. 3. And since the world lyeth in wickednes, haveing the Divell for the prince thereof, how were they separated frō the world, who served Divels in all idolatry, & wickednes? Neyther is the consequence of [Page 55] any force, because faythfull, & obediēt Abraham, with his seed in his tyme, & so successively continueing in his fayth, & obedience, were in that the Lords Covenant, & had right to all the gratious promises thereof, that therefore vnfaythfull, & rebellious Israell, (the fathers with the children) so remay­ning incorrigible, were in, & vnder the same Covenant, & promises of grace; of which more hereafter.

But (sayth he) if they had been the false seed of Abraham, then had theyr Cir­cumcision M. He [...] been false, & they a false Church. I answer, that, comeing of Abraham naturally, & pretending the same fayth, & religion with him, & so the sameANS [...] right to the gratious Covenant of God, & seal thereof, but being indeed without eyther the one or other; both beleeving, & worshipping after a false, & feyned manner; they were (though his true seed in respect of nature) yet in refped of fayth, religion, the Covenāt, & worship of God, his false, & adul­terous I seed, & evē bastards, & the children of whoredomes, as the Prophet speak­eth,Hos. 2. [...] 2. Chr. [...] 11. 15. [...] yea the children of the Divell, doeing his workes, & serving him, & so by his own confession, & vndeniable truth, a false Church, to the deceaving of them­selves, & others.

2^dly, every true Ch: is truely, & rightly gathered, & constituted (for II thereby it is, that which it is:) whereas Israell considered in her apostacy, & separation from Iudah, & as we now speak of her, was not truely, nor rightly gathered, but by most sinfull schism, & rebellion both agaynst God, & man: & therefore was no true visible Church.

The Lord expresly testifyeth by his Prophets, that he had for her wicked­nes, & rebellions, wherein she was incorrigible,Ier. 3. [...] given her a bill of divorce, & III put her away: thatHos. 1. [...] & 2. 2. she was not his people, nor wife, nor he her housband: in which respect also it is,Eze. 23. that he called Samaria, Ahola, that is, her own tabernacle: as on the othersyde, he calleth Ierusalem Aholiba, which is my tabernacle in her.

There was at that tyme but one onely true visible Ch:: one temple, one IIII preisthood, one altar, one sacrifice, one kingdom of the Lord, in the hands of the sons of David. And so, the ten tribes in this their apostacy, & devision, being neyther this Ch:, nor any part of it, but actually devided frō it, & thatDeut. 1 [...] 5. t. &c. 1. King. [...] 2 Chr. 1 [...]. 6. &c. 2. Chr 1 4. also by a speciall hand of the Lords providence, for the punishment of both, could not be the true visible Ch: of God, nor any part of it, whatsoever good eyther person priveldg, or thing, it still reteyned above other peoples.

Lastly, the Covenant with Araham on Gods part was, that he would be his God, & the God of his seed, Gen. 17. 7. & thereof their Circumcision was a signe: v. 8. 9. 10▪ Now we read 2. Chr. 13. 5. that Israell had been a long tyme V without the true God. By which it appeareth, that Israell, was without the Lords Covenant: & that vnto them Circumcision could not possibly be a signe, that God was their God. It was by them merely vsurped, & in [Page 56] that their vsurpation, a false, & lying signe, & like a seal set to a blank, y [...] like the kings broad seal treacherously vsurped, agaynst his expresse will.

Wicked men, & such asPsal. 50 [...]. 17. hated to be reformed, & cast Gods word behynde them, had nought to do with Gods Covenant, nor with Circumcisiō the seal there­of: nor with any other of Gods ordinances. Their ‡ sacrificeing of a lamb, [...]s. 66. 3. was as if they had cut of a dogs neck: & so consequently their circumciseing their children, as if they had cut the foreskin of their dogs: notwithstan­ding they were true Israelites, yea true Iewes, naturally. They were ex­presly forbidden by the Lord to medle with his Covenant; & in that their abuse of it, it was a lying signe in the ends, & vses thereof, & no way af­foarding that, which it pretended: neyther could they so vseing it, be by it, at all confirmed, that God was their God. And yet was not the out­ward cutting afterwards to be repeated, if God gave repentance: neyther is the outward washing in the name of the trinity now, though merely vsur­ped by them, who are forbidden to medle with it. Neyther matters it, whether such persons be in true Church, or false, which M^r Helw: calles none. Both prophane, & vsurp it, & have the bare outward lying signe, as it is sayd of Ephraim, or Israell, that she compassed about the Lord with lyes, & deceipt: whereas Iudah ruled with God, & was faythfull with the most Holy. Hos 11. 2.

But for conclusion of this poynt. If any of the heathen ioyned them­selves vnto Israell in her Apostacy, & so were Circumcised, they being ney­ther Abrahams true seed, by nature, nor by fayth, but merely false, & coun­terfayt, their Circumcision must be false Circumcision by M^r Helw: his own graunt: which notwithstanding was not afterwards to be repeated, if God gave them repentance, & to come to Iudah to eat the passover. There was one law for the eating of the passover, to him that was home-born, & to him that Exod. 12. [...]9. was a straunger, or soiourner. And here appeareth a direct warrant for our re­teyning the outward Baptism, receaved, & vsurped, in the like apostate estate, & assemblyes, wherein they, & their familyes, & synagogues were.

I ad, that eyther the outward baptism receaved out of a true Ch: must be reteyned, or els all other Churches must be able certaynly to discern, what day, & hour a true Ch: falling by degrees, into notorious heresy, idolatry, or other impiety, (& still baptizeing notwithstanding) becomes a false Ch: (as we hould) or (as M^r Helw: will have it) no Church. For except other Churches can certaynly know, & discern this, they cannot with fayth receav such members, as vnto whom God may give grace, to leav th [...] apostate synagogue, & to come vnto them. Such of them, as were baptized, whilst it remayned a true Ch: they must not rebaptize: but such [...] were baptized after it ceased to be a true Ch: must (say our adversaryes, [...] be receaved in by baptism. But it being impossible for other Church [...] [Page 57] thus to discern of the day, & hour of the removeing of a Churches Candle­stick, especially for such as are far of, & have had litle, or no medling with her, it followeth necessarily, that the outward baptism administred in a Ch: or assembly degenerated from a true Ch: into a false, (which they call no) Church, must be reteyned vppon the partyes repentance, without reite­ration.

For conclusion then of this poynt also, I demaund, whether a man cast out of the true Ch: for some notorious sin, & for impenitency therein, have true baptism, or no? They will not, neyther can they, say, he hath, wryte­ing of it, as they do: neyther indeed hath he true Bapt: in the ends, & vses thereof. He must then eyther have a false baptism, or none. Not none, for then vppon his repentance, & readmission into the Ch: he must be rebap­tized: he hath therefore vppon him a false baptism. There is then (con­trary to their doctrine) false Baptism, which is not none, & the same also to be reteyned, & by the persons repentance becomeing true Baptism. Neyther matters it, that such a man was baptized in a true Ch: at the first, since by hisRom [...] 25. transgression his Circumcision is made vncircumcision. In his obstinate ini­quity he cannot enioy the fruit, or benefit of his baptism: which serveth onely to make him the more inexcusable, & a more prophane Covenant­breaker with God. He hath onely remayning the outward washing, & that much more without right, then many thousands in Engl: have, or in Rome eyther.

And thus much for the iustifying of the difference in the Apology, be­tween a true, false, & no Church, & Sacraments; as also for the applying of the same distinction to our present occasion.

The particulars following in his book do more specially concern my self, & wryteings: agaynst whom, & which, (thorough high perswasion of his own knowledg, & most vnmortifyed affections, together with that Zeal of God▪ which I bear him record he had, though not accordeing vnto knowledg) he let­teth loose his tongue into most intemperate rage

And first he reproacheth me for the vse of that, for the want whereof I have iust cause to blame my self: which is my Logick, & Philosophy as beingPag. 13 [...] none of the gif [...]s, wherewith Christ endued his Apostles: wherein he verifyeth the ould saving, that, k [...]owledg hath no enemy but ignorance. Logick is nothing but the right vse of reason: as is Philosophy the love of wisdome divine, & hu­mayn. And did the Apostles want these? Or doth M^• Helw. envy vnto me my small pittance in them? Would he have me a new Nebuchad-nezzar, with an [...]x [...]s heart in a mans body? Indeed this his iudgment agaynst those arts of wisdom, & reason, well agrees with his ignorant, & bruteish deal­ing agaynst me, & the truth. And for my terms of art, (which he also blameth) [Page 58] they are neyther many, nor without cause: nor yet so dark, but that an or­dinary Reader may, as they are explaned by me, vnderstand them.

But I come to the poynts themselves, agaynst which he dealeth: the first whereof is a double consideration I put of Baptism: the one takeing it, in [...] self, & as I speak, n [...]k [...]dly, & in the essentiall causes, or parts, to wit w [...]shing with water in the name of the Father, Son, & H. Ghost: the other in respect of the manner of administering it: namely, the Minister by, & the person vppon whom, & the communion wherein it is administred. In the former respect I affim the Bap­tism true, both in Engl: & Rome: but not so in the latter, but on the contrary false, & idolatrous, as being agaynst the 2^d Commaundment, which for­bids nothing but idolatry, & false worship.

Agaynst the former of these respects M^r Helw: speaks angerly, as himself confesseth, & ignorantly, as I shall manifest, God assisting me. Yea I did so manifest in the same place of my book, by the holy vessels of the temple, carryed [...] Babilon: & yet still remayning such in theyr nature, & right, though in theyr vse, [...] [...]. Chr. 36. 7. Ezra 1. 7 D [...]n 53. Gen. 34. 25. 22. rather abuse, they became Belshazzars quaffing bowles. Likewise the Circumcision of the Schechemites was in it self, true Circumcision, & they circumcised in the f [...]sh, [...] Iakob, & his sons were circumcised. But to call this true circumcision in the right ends, & administration, were to call darknes, light; & prophane hy­pocrisy, the true worship of God. So is there also a true outward baptism, or washing with water in the name of the Father, Son & H. Ghost, both in Engl: & Rome also, notwithstanding the vnworthy prophanation of th [...] ordinance, in the one, or other place.

The things he obiecteth, for substance, are these. That, Baptism i [...] [...] M. Helw spirituall ordinance; which water, w [...]shing, & words are not: That, they that are bap­tized into Christ, have put on Christ, Gal: 3. 27. That, there is one Baptism of Christ, Eph: 4. 5. That, the baptism of Christ is the bapt: of amendment of life, for the remission of sins. Mark. 1. 4. That, except a man be born of water, & the spirit he cannot enter into the kingdom of God: Ioh: 3. 5. Hebr: 10. 22. That, [...] ought to have our hearts pure from an evill conscience, & to be washed in [...] bodyes with pure water: & that, here is the true matter wherewith men must be washed, which is, water, & the H. Ghost: & that, we cannot devide the water, & the spirit in this baptism, being ioyned together by Christ: & that, he that deny [...] washing, or is not washed with the spirit, is not baptized: & that, he that denyes wash ing, or is not washed with water, is not baptized.

That which must be first, & cheifly considered for answer, & as tw [...] ground of the rest, is, that, that one Baptism mentioned Eph: 4. hath in it t [...] ANSW: parts: the signe, & the thing signifyed: eyther of which is also in the Scrip­tures called Baptism: the one, the baptism with water, wherewith Iohn baptize [...] Math. 3. [...]1. & wherewith all Ministers do baptize; which is the outward baptism,Mark 1. [...] [Page 59] signe of the inward: the other the Baptism with the H. Ghost, wherewith onely Christ, & God do baptize: as there is in like manner, an outward teaching by the word, & an inward teaching by the spirit: an outward eating of the Lords supper in the vse of the signes, & an inward eating of the thing, by fayth in the heart. And even this outward washing with water in the name of the Trinity, (which he calles water, washing, & words) is in it self a spirituall or­dinance (though he take the contrary for graunted) as being properly sub­ordinate to mans spirituall estate, & appoynted of God to signify, & con­firm the inward washing of the soul by the blood, & spirit of Christ.

And this ground layd, I graunt, first, that the outward, & inward bap­tism are ioyned together by Christ, & so ought not by men to be separated, but ioyned together in their tyme, & order: but deny, that therefore where the inward baptism by the spirit is not actually manifested, as in the Infants of beleevers, there the outward is not to be ministred: or that being admi­nistred vnlawfully in apostate Churches, it is no outward Baptism at all, nor spirituall in it self, (though carnally vsed) nor to be held vppon repen­tance, without repetition.

The outward Circumcision of the flesh, & the inward Circumcision in the heart, which it signifyed, & whereof it did admonish the Circumcised, wereDeut. 10. 16. ioyned together of God, & so were to be by men, & might not be severedIer. 4. 4. without great iniquity: were the Infants therefore of the true Church de­barred it? Or being prophanely administred amongst the idolatrous, & apostate Israelites, or to the idolatrous Proselites amongst them, did their abuse chaung the nature of it in it self? Or was it no Circumcision at all, & so to be repeated, when the Lord vouchsafed to ad the Circumcision of the heart?

Rom. 7. 14. The law of God, (& these wordes, thou shalt not lust, & so all the rest) is spirituall in it self, though receaved, & vsed never so carnally: so isCh. 1. 16 the gospell withall the ordinances thereof much more: & the power of God, in it self to salvation, whatsoever vse men make of it, or them. The Apostle teacheth vs, that all the Israelites comeing out of Egipt were Baptized in the 1. Cor 10 1. 2 3. 4. 5 cloud, & in the sea, vnder Moses, that is vnder his ministery, & that they all ate of that spirituall meat, namely Man [...]a: & all drank of that spirituall drink, na­mely the rock, or water flowing out of it, which was Christ. And yet with many of them God was not pleased: neyther were they baptized with the H. Ghost, or effectually made partakers of Christ. Where also these two things are playn­ly manifested. The one, that the outward ordinance, or signe, may be Spiri­tuall, to wit, in it self, though the inward power, & thing signifyed be w̄ating. 2^dly, that there is sometymes an outward baptism, & the same so to be repu­ted, where there is not the inward baptism by the H. Ghost: as there is also [Page 60] sometymes an outward [...]Ch. 11▪ [...]. 27. 9. eating of the Lords supper vnworthily, that is without discerning the L: body, or any inward participation thereof, or profit thereby. The same Apostle, as I have formerly noted, complayns els where of false brethren creeping into the Church: who (being vnbaptized before) were also [...]al. 2. 4. baptized at this their entry. TakeAct 8. [...]3. 23. Simon Magus for one: who being convinced of the truth of the gospell, & beleeving after a sort, did deceav Phillip, thorough hypocrisy, & was by him baptized: remayning notwith­standing in the gall of bitternes, & bond of iniquity, all the whyle, as Peter after­ward perceaved. And I would know of these double-washers, whether if a man professing the same fayth with them in holines outwardly, but in hy­pocrisy, should be baptized by them: & that afterwards his heart should strike him, & God give him true repentance, (let it be the person they know of, that fled from vs vnder admonition for sin, & ioyning to, & being baptized by them, was presently after by themselves found in the same sin, & so Censured) whether, I say, they would repeat their outward washing formerly made, as none, because there was not ioyned with it the inward washing of the Spirit? Or if they think it none, & so the fore mentioned person not indeed receaved in by baptism, as they speak, wherefore did they then excommunicate the same person?

I conclude therefore, that there is an outward baptism by water, & an in­ward baptism by the spirit: which though they ought not to be severed, in their tyme, by Gods appoyntment, yet many tymes are by mens default: that, the outward baptism in the name of the Father, Son, & H. Ghost, admini­stered in an apostate Church, is false baptism in the administration, & yet in it self, & own nature, a Spirituall ordinance, though abused: & whose spirituall vses cannot be had without repentance: by which repentance, & the after baptism of the spirit it is sanctifyed, & not to be repeated.

The 2^d parte of the distinction followeth, which respects the manner of administering the outward ordinance of Baptism: & namely the person [...]y whom, the subiect vppon which, & the communion wherein it is to be dispensed. I [...] which respects I approve it not as true, eyther in Rome, or Engl: And here M• Helw: falles into one of his hoat fits of raveing agaynst me after an outra­giousM. Helw manner, for iustifying such a Baptism: where also to make it worse, he ads as m [...] wordes, these of his own, that the spirit of God is not there.

I answer, that there is a great difference between the iustifying of theANSW. manner of doeing a thing (good in it self:) & the houlding the thing done (though vnlawfully) not to be nothing. Zipporahs wrathfull circumciseing Ex 4 25. [...] 0 16 I [...]ai 1. 11 [...]. 13. &c. of her son, & the Israelites prophane circumciseing of their children haveing nought to do to medle with the L: Covenant, could not be iustifyed; & ye [...] they were not no circumcision, nor to be reiterated vppon them. [...] [Page 61] Magus his receaving baptism, being in the gall of bitternes, & the Corinth: re­ceaving the L: Supper, one hungry, & another dru [...]ken, could not be iustifyed, & yet the Baptism of the one, & L: Supper of the other, was not no Bapt: & no L: Supper: nor such as whereof there could be no right vse vppon the repentance of the persons haveing so prophanely vsurped them. The Apostles Peter, & Paul teach no such thing, but exhort the one, & other to repentance, that so they might have the sanctifyed vse of those very holy things by them formely abused so vnholily. These our adversaryes do not iustify their mariages in the assemblyes, celebrated by the parish preist, as a parte of the solemn worship of God: & in that respect agaynst the 2^d Commaundement, & idolatrous: neyther yet account they them no ma­ryages at all, nor cast them away as Idols of Babilon: though they can esteem them no other, in the administration there.

But sayth he, if this ground were true, then a Turk baptizeing a Tu [...]k with wa­ter, M. Hel [...] & these words, in any assembly whatsoever, it is the true baptism of Christ.

It is true outward baptism prophaned, & abused, as is also that of mid­wives, & children. Also touching stageplayers, of which he speaks in the nextANSW leaf, I affirm, that if any parts of the Scriptures, or ther particulars agreable therevnto, or any forms of prayers conteyned therein, be by them vttered vppon the stage, they still remayn in themselves, & own nature, the truthes of God, & forms of prayers conceaved by holy men, yea their prayers, not­withstanding that sinfull prophanation of them: although that vttering of them be nothing lesse, then true preaching or true praying. So may there be, & is too commonly, true outward baptism, that is, the very outward thing for substance done, where there is no true baptizeing, that is, no true, & lawfull manner of administering it. And if the w [...]shing with water in the name of the Father, Son, & H. Ghost, of a fit person, by a lawfull Minister, in a lawfull Communion, & manner, be true baptism truely, & lawfully ad­ministered; then is w [...]shing with water in the name of the Father, Son, & H. Ghost, by an vnlawfull Minister, of an vnfit subiect, & in an vnsanctifyed commu­nion, & manner, true baptism vnlawfully, & falsely administered. The thing done is the same in both: the difference is onely in the manner of doeing it.

But between the baptism of a Turk vppon a Turk, & of a midwife, I put this difference: that whereas that of a Turk is not done as a religious action, but merely in mockery, (as is that of a Childe, in sporte) the latter by a midwife is performed as a religious action vppon a member of an apo­state Church: of which there is therefore another consideration to be had, then of that which is done in sporte, & mockery, which common sence teacheth to be as nothing: as we may see in an oath, which being taken in [Page 62] ieast byndeth not at all, but if taken in earnest, & for a thing lawfull, (though prophanely) byndeth him that took it.

For the shutting vp then of this poynt, let the Reader observ, that the Baptism which we repeat not, is that, which hath been ministered vppon the members, & accordeing to the order (how corrupt soever) of such a Church, as wherein the Lord hath his people, & for their sakes, many his truthes, & ordinances, which he so far blesseth vnto his elect, as by them (notwithstanding all the confusion there,) he doth communicate, & confirm his saveing grace vnto them. Of the number of which his elect, we have also (by his grace) testifyed our selves to be, as otherwise, so in particular, by comeing as his people out of Babilon, or confusion, at his call. And we rayther think it our duety to acknowledg the great goodnes of God towards vs, in passing by the sins of our ignorance, & in blessing vnto vs, what was of himself, & his own there: then vnthankfully to disclaym the least eyther inward work of his grace, or outward means by which he wrought it.

In the next place M^r Helw: rayseth himself vppon his tiptoes, & in vayn confidence of his mighty strength, threatneth teribly to strike me with a rod of iron, & to break me in peices like a potters vessell. And because he chuseth as his ground of best advantage, a poynt of our profession, viz: that Bap­tism comes in the stead of Circumcision, which yet neyther he, nor they with him, will in an other case acknowledg, I will therefore in the first place prove that ground, by the Scriptures, & reasons vnto them agreable, & so come to warde his so sore threatned stroak.

And, first, the Apostle disswadeing the Colossians from Iewish Ceremo­nyes, [...]h. 2. v. 8 10. 11. & in speciall from Circumcision, teacheth them, that in Christs person dwelleth all fulnes: & that in him as the head thereof, the Church hath all perfe­ction: who by his Circumcision hath abolished the former, as the shadow by the substance: by whom also, & whose circumcision the faythfull have their hearts circumcised. But whereas it might be obiected, that faythfull Abra­ham had his heart circumcised, & yet he had withall the outward signe, & seal annexed; the Apostle answereth v. 12. That they are baptized into Christ: (the effects of which bapt: he also noteth down in the same place) & therefore needed not circumcision, as the false Apostles bore them in hand: therein directly teaching, that our Bapt: is instead of their circumci­sion: as is also our L: Supper instead of their passover: which supper no vn­baptized person may eat of, as could no man vncircumcised eat of the pas­sover. Their circumcision was not to be repeated, nor our baptism now, though our eating the L: Supper be, as their passover also was Likewise the Israelites in the wildernes wanting the ordinary Sacraments of Circumcis: [Page 63] & the passover, & haveing instead of them the extraordinary Sacraments of baptism in the sea and cloud, & of Manna, & the rock; 1. Cor. 1. 2. 3. &c. & that baptism signifying our baptism now, & that Manna, & water of the rock, the the Sacrament of the body, & blood of Christ now: it is evident that our baptism cometh instead of their circumcision. Besydes Circumcision was their first, & solemn ordināce of initiation, or enterāce, by which (say our adversaryes) they were receaved into the Ch: So is Bapt: our first, & solemn ordināce of initiation, by which also (say they) men are receaved into the Ch: now. How then do not they succeed one another, as doth the Ch: now the Ch: then?

Lastly their Circumcision then was a signe or seal of the Covenant of God; so is our Baptism now of the same Covenant, as shalbe proved here­after: their circumcis: admonisheing them of that originall corruption of all that came naturally of Adam, not to be purged but with the shedding of the blood of the promised seed: as doth also our baptism admonish vs of our originall spirituall filthines, not to be washed away but by the blood of Christ powred vppon vs: the same outward circumcis: yet further signi­fying the inward circumcis: of the heart, as doth our bapt: with water the inward baptism of the spirit; which circumcision was also vnto them a note or badg of distinction from the world, as is also bapt: now; though by many vsurped, as that also then was.

This ground then being cleared, I come to that which must strike this stroke so terribly threatned: which is, that in my graunteing, & proveing in my M. Hel [...] ▪ book, that Rome, & England were never in the Covenant of God, as Iudah was, I do therefore debar my self from bringing my baptism from apostate Israell; & therefore must prove, that Circumcision, (& so Baptism) receaved in a Babilonish assembly, by a Babilonian, vppon a Babilonian, might be reteyned: & a man so circumcised, eat the passover ▪ to disprove this he quotes Ezra 10. 3. & Nehem: 13. 23. 24. 25. for the putting away of childrē (though circūcised) born of the strange wives in Babilon.

I professe, as before, that neyther the Catholick (so called) Church ofANSW. Rome, consisting of many cuntryes, & nations, nor the nationall Ch: of Engl: was ever within the Covenant of the gospell, or new Testament, (as was Iudah, & with her Israell before the division) notwithstāding eyther the particular holy persons that are, or particular Churches which happily have been there Neyther of both therefore sayth M^r Helw: can be apostate Israell, which was before her apostacy the true Ch: or of it, by our graunt. I deny the consequence; & his ignorāce it is to think, that onely they can be apostate Israell; who were formerly of Iudah. For then such of the heathen, as ioyned to Israell in her apostacy, were not of apostate Israell, because they or their parents were never of Iudah. And by his ground neyther the nationall English, nor Catholick Romish Church should be Anti-Christian, [Page 64] for neyther of both were ever the temple of God, in which Antichrist at first raysed himself. But as they are Apostolick Churches, which have receavedThess 2 & do keep the fayth, & order delivered by the Apostles, though the Apostles did not gather them personally: so are they answerably Apostaticall Churches, which have taken vp, & receaved an Apostaticall state, & condition from others, though they were never true in themselvs: the rule of nature here haveing place, which is that the accessory followeth the nature of the principall. We do likewise most properly, & immediately call that a schismaticall Church, which was once eyther of, or a true Church, & hath causelesly made a division: but yet if any other assembly (though haveing never been of, or a true Church) do take vp a schismaticall profession, & walking, even it is also, though secondarily, a schismaticall Ch: & so to be reputed. So that, though Engl: never was eyther in the whole Nation, or severall parrishes, a true visible Church, or Churches, yet haveing taken vp the Apostate Communion, worship, government, Ministery & order of Rome, with the doctrines which defend them; & Rome of that particular Church, which was once planted there, haveing degenerated by degrees from the primative constitution, it is truely called by vs Apostate Israell, for the pur­pose in hand: & that outward baptism there receaved, rightly by vs re­teyned, as was the outward Circumcision in Apostate Israell of ould.

The Scriptures he brings, which are Ezra 10. 3. Nehem. 13. 23. 24. 25. make much agaynst him in the generall cause, & nothing for him in the par­ticular.

For to let passe other oversights. 1. They prove, that to be of Abrahams seed carnally was not enough to make one a member of the Church, & within the L: Covenant of Circumcision. For these very children thus put away (as haveing no parte therein) were, & so are by M^r Helw: acknow­ledged, the males of the Israelites. 2. If any of them thus put away, had after­wards chosen the L: God of Israell to be theyr God, should they have been recircumcised? Or is there in the Scriptures any sillabe tending that way? 3. He is vtterly deceaved in saying those children were born in Babilon: vppon which notwithstanding he layeth all the weight of his Argument. They were born in Canaan, & of the wives of the peoples nere adioyning, as in the same places is expressed: & so their Circumcision nothing at all to the Circumcision ministred in Babilon: & yet is he more peremptory in this his errour, then a wise man would be in the truth. And thus all may see how his rod of iron is proved a broken reed, whose shivers have peirced his own hands

The next thing he comes to, is, that other ground of ours (for with his by-bablings, & revyleings I will neyther trouble my self, nor the Reader) [Page 65] thus by him related, that Baptism is the vessell of the Lords house; & as when the house of the Lord was destroyed, & the vessels thereof together with the people caryed into Babilon, they remayned still the vessels of the Lords house, in nature, & right, though prophaned by Baltezar, & being brought agayn out of Babilon to the house of the Lord, were not to be new cast, but (being purifyed) might agayn be vsed to holy vse: so this holy vessell of Bapt: though prophaned, in Babilon, being brought agayn to the house of the Lord, remaynes still the holy vessell of the L: house.

Agaynst this he alledgeth. 1. That our baptism (seing it was administredM. Helw▪ vppon vs all in the assemblyes) was formed, moulded, & made, in Babilon. 2^dly, That the true doctrine, or ordinance of Baptism eyther caryed to Rome, or Engl: was by way of comparison the vessell of the L: house, & so to be brought back, & vsed.

The administering of Bapt: is not the frameing, or moulding of it, butANSW▪ the applying, & vseing of it being formerly moulded, & made: & this com­mon sence teacheth: otherwise there should be a new vessell made & moul­ded, or a new ordinance brought into the Church every tyme that bapt: is administred. The outward washing then with water in the name of the Fa­ther, Son, & H. Ghost, was first framed & moulded in the true Churches, by Iohn Baptist, Christ & the Apostles, & there at the first rightly applyed, & administred: & was afterwards vsurped, & misapplyed by, & in the Apo­state Churches, & so is in Engl: amongst the rest: whence we also by the grace of God, have brought it into the L: house built of liveing stones, order­ly layd together, for a spirituall building vnto him: & there have the rightfull1. Pet. 2. [...] vse of it being purifyed by repentance.

More particularly. If the true doctrine of Bapt: be the vessell of the Lords house, then cannot this vessell of the Lords house be brought out of the mother Babilon, which Rome is: because the doctrine of Bapt: there is most false in it self: as that, Bapt: doth by the very work done, confer grace, & wholy abolish originall sin: that it imprinteth in the soul of the baptized a character, or mark indeli­ble, by which even the damned in hell, which have been baptized, are differenced from the vnbaptized: that it is of absolute necessity to salvation: that such infants are to be baptized as neyther of whose parents are sanctifyed, or faythfull: & that it is onely to be administred by the popes annoynted ones, save in case of necessity, & that then the midwife may do it, with the like. How then can the vessell of the doctrine of true baptism be brought from Babilon, where it is not? And so far as the doctrine is true, so far the baptism is true also, being administred accor­deing vnto it.

The truth then is, that as there were in the materiall temple both the vessels, & doctrine, teaching their vse, so is there by proportion in the Ch: now, the vessell of baptism, or thing ordeyned, (which is most properly called theLev. 3▪ 17. ordinance) & the doctrine ordeyning, & teaching it: whichRom. 13▪ 1. 2. [Page 66] are two severall things in all mens eyes which have sight in them. And since baptism administred, besydes the doctrine which teacheth it, is ap­poynted of God, as a means, to signify, & apply the blood, & spirit of Christ thereby signifyed, it is very absurd to deny it to be a vessell for the service of the Lords house, & of the holy things therein: rightly vsed in the temple: vsurped in Babilon, or els where.

Lastly, M^r Smith, & M^r Helw: with him in their Character, confesse,Pag. 58. that if the Anti-Christians had baptized persons, confessing their sins, & theyr fayth into the name of the sonne of God, & the trinity, it had been true baptism, though in the hands of the Anti-Christians, as the vessels of the L: house in the hands of the Chaldeant, & therefore needed not repetition, as the vessels needed no new casting: therein acknowledging, not the doctrine, but the outward washing in the name of the trinity to be the vessell of the L: house in Babilon: as also that there might be baptism so far true without eyther lawfull commu­nion, minister, or subiect, (for all are Anti-Christian) as that it might be reteyned without repetition: which is also iustly proved from Circumci­sion, administred in a prophane vsurping family (though naturally Israeli­tish) eyther in Babilon, or Canaan, or els where, it matters not, & not to be repeated vppon repentance.

In the things following, being partely more generall, & partely already handled, I wilbe the breefer.

He first tels vs, that if we be Iudah, & come from Israell, then we must not w [...] M. Helw [...]. King. [...]2. 24. agaynst her as agaynst Babilon, since shee is the ten tribes our brethren, which were not false Israelites, but the true seed of Abraham.

Edom also was Israels brother, & the true seed of Abraham naturally,ANSW. Num 29. 14. 21. Deut. 2. 4. 5. &c. agaynst whom he was forbidden to war, as agaynst Canaan: was Edom therefore the true Church or interessed in the L: Covenant, as well as Israell then? And though Iudah was at that one tyme by speciall re­streint, to forbear fighting agaynst the ten tribes, (as there was a tyme also, when she might not fight agaynst Babilon) yet not so at other tymes; but shee was contrarywise2. Chr. [...]3 3. 14. 15. 16. 17. holpen of the Lord, to make a very great slaughter amongst them. But for our fighting agaynst Engl: it is onely by the spirituall weapons of our testimony, the word of God, our practise of Christes ordinances, & sufferings agaynst the confusion, clergy▪ & superstitions there: & thus we must war agaynst all iniquity, whether o [...] apostate Israell, or Babilon, it matters not.

His Reasons to prove Iudah as well as Israell a false Church, are of no [...] weight. And 1. it is not true he sayth that the Calves set vp at Dan, & Bethell did no more make them a false Church (for in speaking of false Israeli­tes, as he doth, he bewrayeth too great ignorance) then the setting vp [...] [Page 67] the Calf in Horeb. For that Calf was forthwith taken down agayn, burnt in the fyre, & beaten to powder, the cheif authors of the idolatry destroyed,Num 32▪ & 33. & the rest brought to repentance, by which the wrath of the Lord was pacifyed: whereas the ten tribes continued their idolatry, & with & for it, their schism from the true Church Iudah, & Ierusalem: & so were for their obstinacy, & irrepentance ioyned with their sin, cast out of Gods favour.

Alike frivolous is his 2^d Argum: from Salomons following Ash [...]aroh, Milcam, & other Idols: of which he also repented, as appears by his wryteing the book of the preacher, besydes other arguments, & whom Iudah is no where sayd to have followed in his idolatry, as did the ten tri­bes Ieroboam, in his. And not onely so, but they went on also from evill to worse: adding to the false worship of the true God the worship of false1 King. 16. 25. 3 [...] ▪ Gods, Baal & others.

3^dly, though Ierusalem was at a tyme (in the body) called by the Prophet, an harlot, & her sins sayd to be greater then eyther Samarias, or Sodoms, to wit, considering her estate, & means of bettering (for other­wise her sins in themselves were not comparable to theirs) yet were there many in her abydeing faythfull in the Lords Covenant, & the other brought agayn into the bond thereof, by repentance, after the rod of the L: correction had passed over them, & that he had taken the cheif rebels from Ezech. [...] ▪ 37. 38. amongst them; & in those the true Church consisted; the rest not being true members thereof: butIer. 2. [...] ▪ a false seed, the plants of a straung vyne, by right to have been cut of from the L: people: whereas the ten tribes went on in their sin, without repentance, or return out of their captivity, into the land of Canaan, the proper seat of the Church. But of these things I have spoken before at larg, as also of the outward baptism receaved in Engl: which he here calles the mark of the beast, & vs for it, what he pleaseth; whereas (though he, that receavs any doctrine, or ordinance of God ministred by the power of Anti-Christ, may therein be sayd to receav the mark of the beast, yet) that doctrine, or ordinance is not in it self, the mark of the beast, but an holy thing of God, how vnlaw­fully soever administred.

His mistakeing the speach in the Apology of the 7000 in Israell, I have formerly manifested. The peremptory doom which here he passeth vppon all in Engl: & vs with them, as out of the state of gra [...]e, & salvation, is a fruit of his rashnes. Well is it for vs, that he is not our iudg: & better much had it been for him, if he had iudged himself more severely, & others more charitably.

[Page 68] Touching Gal: 5. 1. & 2. Cor: 3. 17. teaching, that, where the spirit of Christ is, there is liberty: & that we must stand fast in the liberty, wherewith Christ hath freed vs, I do answer, that as for our selves, we stand for, & enioy the liberty of Christ in all things, to our knowledg, & power: so doubt I not but there are thousands in Engl: truely partakers of the liberty of Christ, both from the guilt, & tyranny of sin in their measure, notwithstanding that spirituall externall bondage in their Ch: order, & ordināces, thorough humayn fraylty. Wherein if they, or any of them, eyther affect ignorance, or pretend it, being condemned of theyr own hearts, because they would avoyd the crosse of Christ, or for any other carnall respects, God which is greater then [...]. Ioh. 3. [...]. theyr hearts, & searcheth, & knoweth them, will condemn them much more, though we thorough love be perswaded better things of them.

It is true he addeth, that all who come not out of Babilon, or receav the least mark, or print of the beast, that is yeald the least submission vnto Anti-Christ, are threatned with her plagues, & vnder the L: curse. Which shewes how great­ly the Lord abhorreth, & how all his people ought to abhor from those sins, and also vnto what wrath they stand subiect without repentance. But withall it must be remembred, that as God requyreth particular repentance for sins known, so doth he pardon the vnknown sins of his servans vppon their generall repentance aryseing from true fayth in Christ, & haveing ioyned with it, an honest, & earnest desyre, to know, & do the whole will of God: otherwise no flesh could be saved: for noman knoweth how oft he offen­deth. [...] 19. 1 [...] And he who beleevs not, that as other men may, so God doth know much evill by him even agaynst all the Commaundmens which he knowes not by himself, (of which he can onely repent in generall) neyther hath learnt to know God aright, nor other men, nor himself, how much soever he presume of his knowledg, which, alasse, was too too much this vayn mans malady.

His other two affirmations, that, if the fayth of the Ch: of Engl: be true M. Helw then the Ch: is a true Church; & that, if the Ch: be not a true Church, then is it a company of Infidels, have alike truth in both, & indeed none in eyther. Cornelius, ANSW: [...]ct. 10. & his family shew the falsity of both: who had true fayth, & there­fore were not a company of Infidels, & yet were not a true visible Church, of which we speak. True fayth maketh a true Christian person: but the Covenanting, & combyneing of a company of such into Christian order doth immediately make the Church.

And for Iohn 15. 19. & Math. 12. 30. I do answer, that a man may truely in his person be chosen out of the world, & for Christ, in his measure, though he be not of a true visible Church. There must be true fayth, & ho­lines before the true Church; for of faythfull persons the Ch: must be [Page 69] gathered: & in reason, the the partes must be before the whole to be made of them, & the stones, & timber before the house.

But he ads, that since all in the Ch: of Engl: drink of one Cup, 1. Cor. 11.M. Helw they are all one body, & so no double respect to be had, nor putting of difference of persons.

It is true, they are all one body, & there should be no such contrary spi­rits: but all the members of one body should be lead by one spirit in a mea­sure:ANSW for there is (to wit, in right)Eph. 4. [...] ▪ one body, & one spirit: but who haveing in him any light of the spirit seeth not the contrary; & that in that one body of the nationall, & parishonall Church, & Churches, two contrary spirits rule? By right there is none but led by the spirit of Christ in the true Ch: & body of Christ: nor any led by that spirit out of it, or in any other society. But that good, whether in persons, or things, which Sathan hath not had power to destroy, he hath laboured to confound, & mingle with evill, what he possibly could, both by thrusting false brethren into the true Ch: & by keeping godly persons out of it. So that the servants of God stand in great need as first of spirituall discerning to know good, & evill, so after of true Zeal on the one syde, that they be not for the goods sake, en­tangled with any evill: as also of godly moderation, & sobriety, on the other syde, no way to wrong that which is good for the evilles sake, ming­led with it: as this man hath done in the frowardnes of his heart, in stead of Zeal: makeing no difference between himself, & others so walking, in his, & their best profession, in Engl: & the most desperate crew of Atheists, & Epicures in their professed contempt of God.

His plea which followeth that the Pope, & Papists are not true belee­vers, we do receav: & professe withall, that no infants of such, or of anyGen. 17. 7. other parents, the one whereof is not faythfull, is to be baptized: & prac­tise accordeingly, as he knew well. And his accusation that we hould all in­fants, 1. Cor. 7 [...] ▪ 14. whether of beleeveing, or vnbeleeveing parents to be baptized, & so practise, is vniust, & but a mere presumption inferred vppon our not rebaptizeing the baptized formerly in the assemblyes. Which our practise, I hope, is suffi­ciently iustifyed, agaynst his lowd, & licentious clamours, (although by them he have affrighted two, or three simple people, from that their bap­tism so receaved,) as also, that his peremptory position, that what­soever is not done aright, is to be accounted as not done at all, & is to be cast away, notwithstanding any after-repentance, is but a short cut of his haste, & fruit of his ignorance: which two being coupled together, cannot but gender many monsters.

HE proceedeth to the baptism of Infants; a poynt of great both dif­ference between vs, & weight in it self: & which concerneth all Churches, at all tymes, whereas the former respects onely such Churches as come out of a state of Apostacy.

And to prove Infants vncapable of baptism, he begins with the Cove­nant of the gospell, or new Testament, which he rightly makes one, as in­deed they are in substance, (though the new Testament may be taken in a stricter sence, for the gospell more clearly dispensed since Christ come in the flesh:) touching which Covenant he speaketh thus.

This is the Covenant, (sayth the Lord) that I will make with the house ofM. Helw Israell, I will put my law in theyr inward partes, & write it in theyr hearts, & I wilbe theyr God, & they shalbe my people Ier: 31. 33. Hebr: 8. 10. And our Saviour Christ declares this more fully, Mark 16. 16. where he sayth, Go yee into all the world, & preach the gospell: he that shall beleiv & [...]e baptized, shalbe saved. And here (sayth he) is the new Covenant set down both on Gods behalf, & theyrs with whom it is made. On Gods that he would write his law in mens hearts, by the power of his spirit in the preaching of the gospell, & wilbe theyr God, & save them: & [...] the peoples behalf, to beleiv the gospell, & to be baptized. And herevppon he in­fers, & concludes, that children are not within the Covenant of the new Testament, or gospell, & therefore not to be baptized.

Let the Reader in the first place observ,ANSW: that the word Covenant in the Hebrue, [...]. as Ieremy hath it, signifyeth any compact, or agreement vppon a difference, between two, or more. Which the LXX in the Greek Bible, & so the Apostle after them, turn by a word signifying a will or Testament properly. So that he who aright vnderstands, & well weighs the very word, will playnly see, how M^r Helw: erreth in makeing the wryteing of Gods law in mens hearte, the Covenant on Gods behalf: or baptism any part of it on mans be­half. The Covenant is the very agreement & promise by mutuall accorde, for the things to be done, & not the doeing of the things, which is the keeping of the Covenant, or promise made. And so all that can be conclu­ded hence is, that God receaveth none into his Church but such as i [...] whose hearts he promiseth to write his law: Which he promised to do to the infants of the faythfull, in promiseing Abraham to be the God of his s [...]ed: & more particularly in promiseing to circumcise (which is all one with wryteing his law in) the hearts of the seed of his people. By which itDeut. 30. [...]6. is also evidently proved, that the infants of faythfull parents are together with them, within in the L: Covenant.

[Page 71] But to answer more fully: the intent of the prophet (& so of the ApostleExod. 3 [...] ▪ 18. 1. Cor. 3▪ 3. following him) is to oppose the ould Covenant, or Testament of workes written with ink in [...]les of stone & the new Testament, or Covenant of grace written in the hearts of men by the finger of Gods spirit. Now the persons with whom the Lord made these Covenants primarily, & expresly both the one, & otherEzech. 3 [...] ▪ 26. 27 were men of years; but in whom their infants were included, & so within these the L: Covenants, though secondarily, & as was agreable to their estate.

These men professe every where, & truely (although not vppon good grounds) that the Israelitish infants were within the ould Covenant, or Testament: & yet when God eyther proclaymed it vppon mount Sina, or writ it in the tables of stone, they knew not what it meant, neyther could they have the same vse of it with their parents, & others of discretion, as may appear in the particulars conteyned in the Scriptures Exod: 19. 10. 11. 15. 21. 25. & Ch. 20 1. 2. 8. 12. 18. 19. amongst others, where it is set down: doth it therefore follow that those infants were not within the compasse of the ould Testament, or law? So neyther followeth it, because the infants of the faythfull now cannot for the present, observ the conditions of the Covenant of Grace, or reap all the fruits thereof, & particularly, to have the law written in theyr hearts by the ministery of the gospell, & work of the H. Ghost, that therefore they are excluded from the Covenant of Grace, or Testament of Christ, Children may with far better reason be denyed, to have been within the Covenant of the ould Testament, or law, vppon whichGal. 3. [...] ▪ the curse followeth, then to be shut out of the new Covenant of grace, & mercy. And vppon this ground Infants should not be within eyther the naturall Covenant or bond with their parents, or the civill Covenant with their Magistrates, because they cannot for the present Honour Father, & Mother, which is the condition of these Covenants on their behalf. His exception then that infants cannot by the preaching of the gospell, have Gods law written in theyr heart, this being but a condition of the Covenant, which re­spects men of riper years, is of no force.

When the Lord sayth to Israell, I am thy God, his meaning is not to exclude their infants, though he spake not vnto them, but to exclude other peoples, & nations: so where he makes this new Covenant with those in whose hearts he writes his lawes, he doth not debar their children, but wicked men destitute of the spirit of God, & from vnder his promise. So for Mark 16. 15. 16. which he also alledgeth, where Christ sends his Apostles into the world to preach the gospell, & ads that he who beleeveth & is baptized, shalbe saved, he no more entends to exclude the infants of the faythfull from baptism, because they beleev not, then frō salvatiō because they beleev not: [Page 72] which is yet more playn in the words following, but he that beleeves not shalbe damned. Shall children now be damned because they believ not? There is hence more colour for that, then that they shall not be baptized because they beleev not: for Christ sayth not, he that beleeves not, shall not be bap­tized, but shalbe damned. The thing then is: Christ neyther excludes the children of beleevers from baptism, nor from salvation, for want of fayth, but vnbeleevers, & such as refuse the gospell from both. So that the stone vppon which these men stumble, is the ignorance of the opposition in the Scriptures they bring; which is not between beleevers, or sanctifyed per­sons, & their children, but between them, & vnbeleeveing & prophane per­sons: who are shut from the Lords Covneant, Baptism, & Salvation. But where in shareing this Covenant on mans behalfe into fayth, & baptism, he makes the one parte thereof, his being baptized, he speaks he knowes not what, & yet wonders that all men beleiv him not. For as Bapt: is indeed no parte of the Covenant, but a signe, & seal of further confirmation, so is it prin­cipally, & in the mayn end performed, not on mans behalfe towards God, but on Gods behalf towards man; (God by the outward washing of the body with water, signifying, confirming, & applying the inward washing of the soul, by the blood, & spirit of Christ:) & for the further testification of the admission of the party baptized into the family of God, the Father, Son, & H. Ghost, into whose name he is baptized: whereas in a 2^d, & inferiour re­spect it is a work of man vnto God, for the profession, & exercise of fayth, repentance, & thankfulnes in them who receaved the former covenant, & promise with the confirmation thereof, on Gods parte, towards them, & theirs: as it is also thirdly a signe of vnion between the members of the Church: & in the 4^th, & last place, a badg of Christianity, & signe of dis­tinction between the true Church, & all false Churches. The same confide­rations are to be had of the L: Supper. And they who know not these things,Hebr. 6. 1 had need have the foundation of the doctrine of baptism, & other princi­ples of Christian religion layd agayn: & yet the want of the knowledg of this & in speciall, that the Sacraments are in their first, & mayn end workes of God to men, by which he can both declare, & effect his goodnes to­wards infants, though for the present, they neyther know it, nor can do any thing agayn to the Lord in answer therevnto, is a mayn ground of that offence, which these men take at our receaving, & baptizeing of Infants. And if the new Covenant or Testament consist so much in baptism, as these men think, then could not Adam, & Abraham, & other the holy Patriar­kes, & Prophets vnbaptized, have been within the compasse of the Cove­nant, & promise of grace, or have had their partes in the Testament of Christ, the promised seed. Also if baptism were (especially so great) a [Page 73] parte of the Covenant, so oft as any eyther person, or Ch: renued their Covenant, especially after any greater sin, they should so oft renue their baptism also.

These things thus layd down by way of answer, it remaynes I prove by the Scriptures, & further Arguments, that the infants of the faythfull are within the compasse of the new Covenant here spoken of.

And since all children comeing naturally of Adam,Ps. 51. 5▪ are conceaved, & born in sin, Eph. 2. [...] ▪ & by nature the children of wrath; if these men beleev (as they do of all) that their children so dying shalbe saved by Christ, then must they have a parte in his Testament, or in this new Covenant, which are all one. There are not two new Covenants, or Testaments established in the blood of Christ but one. And since Christ is propounded vnto vs as the saviour of his body, Eph. 5. 2▪ which is his Church it is more then strange, that these men will have all infants saved by Christ,Col. 1. 1▪ & yet none of them to be of his body, or Church.

It pleased God in his speciall love to send his sonne to take vppon him our nature, & so our childehood, that as the head thereof, he might sancti­fy even that estate for his body the Church: with which he did also in the dayes of his flesh, visibly communicate his grace, consecrateing vnto his Father, as their true high preist, the infants of the Iewish Church, by lay­ing his hands on them, † Mark. 10. 13. 1▪ & blessing them.

I ad, if any, eyther children, or men of years, be to enter into the kingdom of heaven, they must be born agayn: & this new birth must be by the spirit of God workeing in eyther, accordeing to their kinde, & writeing Gods law in their hearts: in those of years distinctly, & by the preaching of the gospell, in infāts otherwise, accordeing to the efficacy of the power, & grace of God.

Lastly it is evident that the children of the faythfull are within this Covenant of the Gospell or new Testament by that Covenant which God made with faythfull Abraham, Gen 17. & his seed, adding the seal of circumcision to ra­tify it. But that this was the Covenant of the Gospell, or new Testament Mr Helw: denyeth, & opposeth, I will therefore answer what he obiec­teth, & then prove myne exposition, & affirmation by the Scriptures.

And first, he layes down this Covenant Gen. 17. on the L: behalf, thus. I will establish my Covenant between mee, M. Helw & thee, & thy seed after thee, & theyr ge­nerations for an everlasting Covenant to be God vnto thee, & to thy seed after thee, v. 7. & on Abrahams behalf, & his seeds, in these words, This is the Covenant that thou, & thy seed after thee shall keep,. Let every manchilde among you be circum­cised: you shall circumcise the foreskin as well of him that is born in the house, as of him that is bought with mony: adding for exposition, that thus the L: decla­res in every particular his Covenant with his people, as well what he will do for them, as what he requyres them to do in obedience to him.

[Page 74] A great vntruth, & full of ignorance. Is the land of Canaan all thatANSW: the L: Covenants & promises to give vnto Abraham & his seed? What is this but to make the L: people an heard of oxen which are promised to be brought into a fat pasture, there to feed at ease? And is circumcision of their males all in particular which God requyres of his people by Covenant, which any prophane Schechemite might do, & did as well, & as diligently as they?Ps. 1. 11. [...]2. &c. [...]ebr. 11. & which being done without fayth, & repentance, doth no way please but offend God.

The L: promised to be a God (even all-sufficient, as v: 1.) vnto Abraham, & his seed v: 7.Ps. 144. & [...]5. that is, to be all happines, & blesse vnto them: for blessed are the people that have the Lord for theyr God. And except we will say they had onely bodyes, & no soules, God in promiseing to be their God, pro­miseth not onely to be the God of their bellyes, & backes, but of their soules most; as the soul of a man is most the man. And so Christ himself teacheth agaynst the Saducees,Exod. 3. 6 [...]. 18. that God in calling himself the God of Abrahā, Isaac, & Iakob, & so of their seed the Hebrewes, means, that he is the God of their soules (& that most specially) which lived whē their bodyes were dead.Mat. 22. [...]2.

The Apostle Paul, who well vnderstood the Lords meaning, doth inter­pret the promises of this Covenāt with Abraham, as meant of better things then Canaan, & indeed as comprehending in them (though more darke­ly, accordeing to the dispensation of those tymes) Christ himself, & in him all spirituall blessings. And so speaking of this Covenant, or Promise, with, or to Abraham, Gal. 3. 15. [...]6. & his seed, avoucheth, that by his seed is meant Christ, viz as the head with his body, the Church of the Iewes, & Gentiles also in their tyme made one in him. Eph: 3. 6. as he also proveth Rom: 4. 3. 18. & Gal: 3. 6. that Abrahams beleeving the Promise of God for the multiplying of his seed Gen: 15. 5. 6. & 17. 4. was imputed to him for righteousnes to iustification: there­in teaching evidently, that in this Promise was comprehended Christ, & spirituall things: otherwise, how could Abraham be iustifyed by beleeving it? And how carnally soever these men are conceyted of this Covenant, & Promise,Ioh. 8. [...]6. Abraham in it saw Christes day, & seing it, reioyced.

And for the land of Canaan, albeit in it self, & naturally, but like other lands, yet was it by the Lord sanctifyed to spirituall ends, & vses: as, to be the peculiar inheritance of Gods peculiar people, vnto which it was alotted from the firstDeut [...]. 2. 8. division of the Sons of Adam, & distribution of theyr pos­session by the most high whetherExod. 15. 17. he would bring his people, & there plant them in the mountayn of his inheritance, in the sanctuary, which his hands had established: where he would have his tabernacle piched, & temple built, for his most solemn presence, & worship: out of which land when the ten tribes were caryed captive, he is sayd to have2. King. 17. 18. put them out of his sight: the very land being [...]ign­rateively [Page 75] holy,Heb 3. 1 [...] & a Sacrament of Gods presence, & the resting of Gods people there a signe of their eternall rest in heaven:Ch 4. 5. [...] into which not Mose [...], but Ioshua or Iesus, the type of our & their true Iesus, was to bring them. Neyther did the L: indeed promise eyther enterance into, or continuance in that land,Hebr. 3▪ 17. 1 [...]. 1 [...] ▪ with 4 [...] Liv 20. [...] 2 &c & 26 39. Deut [...]. 1 [...] 12 13. with 11▪ 1. 8. 9 2 [...] ▪ 23 24. 1 Cor. 1 [...] 5. 6 7 but vppon the conditions of eternall life: true fayth in the gospell, with the love, & fear of God, & faythfull obedience of hes commundements: godlines haveing then as it hath now, & alwayes, the premise of good things for this life, & the life to come: of earthly things then, more distinctly, & fully, but of heavenly things more generally, & spareingly: where now on the con­trary, there is a more clear, & full revelation of heavenly things, but the promise of things earthly more generall, & spareing. It is therefore an ill collection he makes, that because God promised earthly Canaan, therefore not heavenly things: the promise of them was conteyned in the other, which all amongst them but hypocrites vnderstood, & tasted of.

The like folly with the former sheweth he, in affirming that the circumci­sion of theyr males, 1. Tim▪ 8. 9. Rom. 4. 11. was all the obedience, which God requyred of Abraham, & his seed, for the k [...]eping of the Covenant on theyr parte towards him. For 1. Circumcision (which must well be considered) was not appoynted of God principally for a work of their obedience towards him, but for a signe or seal of confirma­tion, on his parte, towards them, of the righteousnes of fayth imputed to Abraham, the root, Gen. 1 [...] ▪ 3. 6 7. & ch 13▪ 14 15. 1 [...] & 15 1 [...] 4. 5. 18. in the promised seed. 2^dly, it is evident that this Covenant vnto which the land of Canaan was an appurtenance, was contracted, & made, with Abra­ham, many years before circumcision was once mentioned. Which Cove­nant God also renued with the Israelites his seed in the wildernes, the most of them being vncircumcised. By which it is evident, that Circumcision was so far from being the substance of the Covenant, as that it was not so much as any substantiall parte of it,Deut. 29▪ & 30. compa­red with Ios. 5. 2. [...] ▪4 5. 6. but onely a signe of ratification, & that spe­cially on Gods parte, as was Canaan an accessory vnto it. 3^dly, the Apostle Rom. 4. proveing at larg, iustificatiō by fayth, without workes, & so specially with­out circumcision, of which as of a speciall work the Iewes made account, takes Abraham for an instance, & shewes, that he was first iustifyed by beleeving Gods free promise touching his seed, Christ, & so the Ch: in him, as well of vncircumcised Gentiles in their tyme, as of circūcised Iewes: & ads that after this, he receaved the seal of circumcision, for the confirmation of this bond of promise, on Gods parte, haveing the promise it self before. Which Circum­cision therefore whosoever presumed to vse (whether vppon himself, or his infant) not haveing before the promise of Christ, & fayth for iustification, with Abraham, he did treacherously vsurp the great seal of the king of heavē, & earth. The lawfull vseing then of circumcision did presuppose both Gods promise & his fayth, who was to vse it, eyther vppon himself, or his childe. [Page 76] And since without fayth no man eyther can, [...]. 4. 4. [...]ith Heb. 1. 4. 5. or ever could please God, especially, in the matters of his worship, whereof circumcision was one; & that God appoynted his people so to worship him in it, & all other things, as they might please him therein, [...]ath. 3. [...]. it followeth necessarily, that he requyred true fayth in all, whom he enioyned, or rayther priveledged to circumcise their infants.Cor. 10 [...]. Neyther indeed do the Scriptures of those tymes, more plenteous­ly testify any one thing, then that the Israelites did most heynously [...]eb. 3. 17 Ps. 24. 5. [...]. 11. 10 [...]os. 8. 1. trans­gresse, & break Gods Covenant with Abraham, & them, when they did vse, & observ circumcision very diligently: which had the Covenant on their parte stood in circumcision, they had not done. And (for conclusion) that the L: God should separate a people, as his own peculiar, above all the peoples in the earth, into Covenant with himself, to worship him, & to enioy his speciall presence, & yet should requyre no more of them for the keeping of this Covenant, then the cutting of their foreskins, is a mere mockery, vn­worthily blemishing Gods great maiesty, & from the imagination whereof all godly wise men do abhor.

Now though this which I have spoken, be more then enough, yet will I for more clearnes, annex a few other Reasons to prove this Covenant with Abraham, & his seed, the Covenant of the Gospell, & the same with ours now for substance; & established in Christ to come, as ours in Christ come in the flesh.

And 1. the Apostle to the Galat: expresly teacheth, that the Gospell was preached vnto Abraham, [...]b. 3. 8. IN THEE SHALL ALL THE GENTILES BE BLESSED, & v: 17. that the Covenant with, & in ABRAHAMS SEED, was confirmed of God in respect of Christ, & that 400, & 30 years before the law, or ould Testament was given. And here also the Apostle answereth M^ Helw: M. Helw his obiection, & removeth that great stone of offence, which he, & others cast in their own way; which is, that the ould Testament, or Cove­nant with the ordinances thereof is disanulled Hebr: 7. 18. & that, we ought not to frame the new Covenant like the ould, as we do, in the baptizeing of infants, because infants then were circumcised. The Apostle answereth directly (to let passe other things) that the Covenant with Abraham was confirmed in respect of Christ: & that it was not the law or ould Testament, which was added 400, & 30 years after for transgression, & so is abolished indeed, but could not disanull the former Covenant of the Gospell.

And because these men (whose recovery I do from myne heart desyre of the Lord) do especially stumble at this, that the Covenant made with Abraham, & his seed, was the Covenant of the law, or ould Testament, I will (& that breifly as I can) shew the clear, & evident difference betweén these two Testaments. Which had such of our laterCalvin. [...]ucer. [...]ucanus wryters as have been most [Page 77] followed,Ph. M [...] lanct; Chem­nitius. Sohniu [...] Armi­nius &c [...] observed, & put distinctly, as others have done, much light had been given for the preventing of this errour.

And 1. this difference appears notoriously, in the tyme. For this ould, & canceled Covenant was made with the people of Israell in the day, when the Lord took them by the hand, & brought them out of Egipt. Ier: 31. 32. which was 400, & 30 years after the Covenant made with Abraham, as the Scri­ptures I formerly cited teach.

The law, or ould Testament was given in mount Sina Exod: 19. whereas II the Covenant with Abraham was first drawn in Vr of the Caldeans, Gen 11. & 12. & 15. & 1 [...] & afterward confirmed, & renued in Canaan.

The law was given with great terrour of burning, fyre & smook, & blacknes, III & tempest on the mount, Ex. 19. 1 [...] ▪ 18. Hebr. 12▪ 18. with the loud sound of the trumpet, as became the glory of Gods iustice: but the Covenant with Abraham was free from all terrour, & replenished with all sweetnes of love, & mercy, & comfort agaynst sin.

The ould Testament had Moses for the mediatour: whereas Abraham him­self IIII receaved the other from God, in the mediation of Christ, as I have for­merly shewed.Exod. 19 14. 19.

TheExod. 24. 6. 7. &c. Hebr. 7. 11. law was dedicated in the blood of beates, Gal. 3 19▪ & established vnto the people vn­der the preisthood of the Levites: where the Covenant with Abraham was esta­blished V in the promisdGal. 3. 16. seed Christ, & in his blood: himself being both preist, & sacrifice.

Lastly the Covenant of the law, or ould Testament had indeed the promise of good things heavenly, & earthly, but vnder the condition of perfit obe­dience to all the Commaundements: & vnder the threatning of the con­trary curse to the least breach of any of them. Wherevppon (respecting mans corruption, & inability to keep it, Act. 13. 38. & 15. 10. Rom. 8. 3. VI 7.) it is sayd to be weak, Lev. 18. [...] ▪ Gal 3. 12 Deut. 27 26. Gal. 3 [...] & vnprofitable, yea generateing to bondage Gal. 4. 24. & the power of sin 1. Cor. 15. 56. causing wrath, & death Rom. 4. 15. & 7. 5. the letter which killeth, & administration, of death, & condemnation 2. Cor. 3. 6. 7. But of the Covenant, & promise which God made with, & to Abraham, the Scriptures do not so speak, neyther can any man haveing wisdom, & grace. It was profitable every manner of way, & the means both to beget, & nourish fayth in him, & his.

The confounding then of the Covenant given to Abraham with that given by Moses is in it self a great errour, & the ground of this amongst other evilles, that it curseth where God blesseth. For where God promised vnto Abraham, & his seed a blessing in that Covenant, this other of the law bringeth all flesh, as vnable to keep it, vnder Gods curse: being given prin­cipally for transgression, that is, to discover mens trangressions, & sins, that despayring in themselves they might fly to the gratious promise made to [Page 78] Abraham, & in it, vnto Christ to come, & so fynde mercy with God tho­rough repentance. Which Covenant therefore the Lord vppon their re­pentance, so oft renued with the seed of Abraham: whereas the Covenant of the law admits of no repentance for mercy by it, but stands perempto­ry in, & vppon Do this, & live: & Cursed be he that abydeth not in all things writ­ten in the book of the law to do them. And this so oft renovation of the Cove­nant II made with Abraham doth playnly shew it not to be the Covenant of the law, [...]ark 1. but of the Gospel, whose two generall vertues are, fayth in Christ, & repentance.

But it wilbe demaunded how the Covenant made with Abraham could be called the new Covenant, DEI: & that by Moses 400 years after, the ould Covenant, or Testament.

First,ANSW: in respect of the obiect, vppon which the law worketh proper­ly, which is the ould man, or parte vnregenerate: which it convinceth, suppresseth, condemneth, & killeth: whereas the gospell, or gratious pro­mise, (as was that to Abraham) respects properly the new man, which it begetteth, & nourisheth.

2^dly, even the same law in substance with that given to Moses in tables of stone (vnto which the Ceremoniall, & Iudiciall lawes considered aparte frō Christ, were Subordinate, the one for explanation of the first table, the other of the latter, & so as accessoryes following the nature of the princi­pall) was in substance before the Covenant of the Gospell, & as ould, as Adam: in the table of whose heart it was engraven by creation: as being that image of God in which he was made:Coloss. 3. [...]0. [...]ph. 4. [...]4 [...]om. 2. [...]4. 15. & which is renued in vs by the spi­rits wryteing the same law in our hearts, in wisdom, righteousnes, & holines: which is yet more evident in the remnants of the same law vnblotted out in all Adams naturall posterity: which Covenant of the law was therefore be­fore the Covenant of the Gospell with Abraham, yea or with Adam eyther.

3^dly, & lastly, the whole body of the Scriptures may be devided into two partes: the law or ould Testament, & the Gospell or new. Now of the ould Testament Moses is propounded vnto vs as the minister, & mediatour: as is Christ for the minister, & mediatour of the new. For the law was given by Moses, & grace, & truth by Christ Iesus. Not as though Moses preached not the gospell, [...]oh. 5. 46. Heb. 4. 2. (for he wrote of Christ: & preached the gospell to the Israelites in the wildernes:) nor as if, on the contrary, Christ taught not the law, (for we may see the contrary, as els where, so especially Math: 5. where he both openeth, & inforceth it agaynst the corrupt glosses of the pharisees) but because the ministery of Moses was cheifly legall, & the ministery of Christ cheifly Evan­gelicall, or of the Gospell. In which respect also it is, that we (though the Scriptures never so speak) vse to call the wryteings of Moses, & the Prophets [Page 79] the ould Testament, & those of the Evangelists, & Apostles, the new Testament. Now vnto those two generalles, 1. the law most fully, & solemnly published by Moses: & 2. the gospell by Christ, all the particulars of what kynde soe­ver dispersed throughout the whole Bible must be referred immediately: & so the Covenant made with Abraham being referred to that clear, & full revelation of Christ come in the flesh, as a parte to the head, is after the law given to, & by Moses: whom the Scriptures do every where in that re­spect oppose vnto Christ, but never Abraham. I proceed.

The Virgin Mary speaking of the fruit of her wombe, Christ, testifyeth, III that God therein remembred his mercy, Luke 1. 4 [...] ▪ 42. 54. 5 [...] ▪ Ch. 2 67 72. 73. as he spake to Abraham, & his seed for ever: & Zachary in the same consideratiō, that he performed his mercy promised to theyr forefathers, & remembred his holy Covenant, & the oath he sware to theyr father Abraham. Mary, & Zachary filled with the H. Ghost do teach that God in his Covenant with Abraham, & his seed promised Christ: & in giveing him remembered the same Covenant;M. Helw with what ghost then do others af­firm that in that Covenant he promised nothing but the land of Canaan? or how can godly men put out this clear light of the Scriptures shineing in their hearts?

The Apostle Rom: 4. 11. calles Circumcision, which was the signe of that IIII Covenant, the seal of the righteousnes of the fayth in, or of that of the vncircumcision, that is, of the fayth which he being vncircūcised had, that in his seed Christ should be iustification for beleeving vncircumcised Gentiles, as well as cir­cumcised Iewes. Wherevppon it followeth, (if the Covenant, & seal agree in one) that the Covenant it self was of the righteousnes of fayth, which the gospell bringeth: opposed to the righteousnes of the law, which Moses de­scribeth, where he sayth, The man that doth these things, shall live in them. Rom: 10. 5. 6. In which place the Apostle playnly teacheth, that the Covenant renued with Israell Deut: 29. & 30. was the Covenant of the Gospell, & righteousnes of fayth in Abrahams promised seed.

Lastly, the Sriptures do most playnly, & plentififully teach, that the Co­venant V with Abraham, & his seed, the Israelitish Church, was the same with ours in nature, (though diversly dispensed) & therefore the Cove­nant of the Gospell. I will note some specially places.

We are taught by Christ Math: 21. 41. that the vyneyard, which the Iewes had, should be taken from them, & let out to other housbandmen: & more playnly v: 43. that the kingdome of God should be taken from them, & given to a nation, which should bring forth the fruits thereof. Here is the very same kingdom of God, or Ch: whereof they were, & we are subiects: as they els where are called ChristsLuke 19 14 Citizens, & he theirZach. 9. 9. Math. 2 [...] [...]. king. Likewise Paul teacheth, that the Gentiles, which be­fore, were wilde olives, are by fayth grafted into the same root, from which the Iewes, [Page 80] the naturall branches,Rom. 11. [...]9. 18. &c. [...]. 23.thorough vnbeleif, were broken of: & into which, they should, if they abode not in vnbeleef, be grafted in agayn: makeing the Church of Iewes, & Gentiles one tree growing vppon the same root Abraham, Isak, & Iacob. The same Apostle also compareing the Ephesians before their calling, with the Iewes, Eph. 2. 11 12. [...]. 17. sayth, they were in tymes past without Christ, haveing no hope, & without God in the word: therein shewing that the Iewes in their right estate, & cal­ling, had all these: as they also were near before, the Ephesians being of far of, Ch 3. 4 5 [...]. made near by the blood of Christ: vnto which ad that the Gentiles were to be made by the preaching of the gospell, coheyres, & one body, with the Iewes, who were beforeHebr. 6. [...]7. the heyrs of promise: & haveing all been baptized, & all eaten of the same spirituall meat, & drunken of the same spirituall drink, Christ.

And such is the clearnes of those places to prove the Covenant, & Church with, & of Abraham, & his seed, the same in nature with ours, & so the Covenant, & Church of the Gospell, as that he who goes about to darken their light, would cover the sun with a ragged clout. And as eve­ry by-way, & false profession (notwithstanding any other likely things in it) hath some or other such notorious errour, as that all haveing spiri­tuall eyes (not dazled too much some way, or other) may discover it: so would the Lord mark out this profession of Anabaptistry, as not from heaven, by this errour, that the Covenant with Abraham, I wilbe thy God, & the God of thy seed, is the Covenant of the law, & not of the gospell. Vppon which notwithstanding doth depend the reiecting of Infants from the Ch: & baptism: as also the repeating of the bapt: receaved in false Churches, as may appear to him, who well observes their pleading for apostate Israell, as a true Ch: because it was Abrahams carnall seed, & so had circumcision as a seal of a carnall Covenant.

And here I think it a fit place to lay down such Scriptures, & grounds, as vppon which we admit the Infants of the faythfull into the Church & to the baptism thereof: & so after to answer what is obiected, interming­ling also amongst myne answers other proofes, as occasion is.

Now 1. these men graunt, that accordeing to the Covenant mentio­ned I Ier: 31. & Hebr. 8. the Church is to be gathered, & bapt: to be admi­nistred: & that the Infants of the faythfull, (for they hould it of all) are vnder a Covenant, or promise of salvation, by Christ: whence I conclude, that, since there is but one new Covenant, or Testament established in the blood of Christ, therefore these Infants (& of others hereafter) have in­terest in the Church gathered accordeing to this Covenant, & in the bap­tism thereof.

If the Covenant made with Abraham, & his seed, whereof Circumci­sion II was a seal, were the Covenant of the Gospell, or new Testament, as [Page 81] have formely proved, then standeth it good to all the faythfull, & their seed to the worlds end, notwithstanding the different ordinances accorde­ing to the considerations of Christs being to come, & being come in the flesh. And so these men denying our seed this Covenant, & priveledg of enterance, do deny the Gospell, & new Testament. And if the kingdom of God, Math. 2 [...] 43. Eph. 3. 6. or Churchstate of the Iewes (which did comprehend infants with their parents) be given to vs, & we made one body with them, then must the Ch: now comprehend infants also with their parents: otherwise we are not the same body, & kingdom with them And if with the vnbeleeving Iewes their infants were broken of, Rom. 10. 17. (who are otherwise vnbroken of at this day) then must our infants be planted in with vs, whom God hath given to beleev: otherwise we are not planted in theyr place. And if the Iewes shalbe grafted in agayn (which agayn shewes it to be of them who had been grafted in before) if they continue not in beleif,v. 23. then must the infants be grafted in with their parents at the first, & so our seed with vs.

That God did out of his speciall love separate from the world the in­fants III with their beloved parents into his Church, & Covenant vnder the seal thereof,Gen. 17. 7▪ Lev. 20. 24. 26. Deut: 29. 10. 11. &c. before Christs comeing, the Scriptures expresly teach, & every one will graunt. Except these men can shew where God hath cast the in­fants of those beloved parents out of the Church into the world, & taken that his love from them, they must remayn in the Ch: to the worlds end. For what God hath once established. God onely can repeal: & that this Covenant with Abraham was not the ould canceled Covenant, or Testa­ment, I have proved before. They bid vs prove that children are of the Ch: & to be baptized: but we requyre of them proof how they are cast out of the Church, & baptism thereof: & how the grace of God is so shor­tened by Christs comeing in the flesh, as to cast out of the Ch: the greatest parte of the Ch: before, the infants of beleevers?

The L: Iesus sent out his Apostles Math: 28. 19. to teach, or make disci­ples IIII all nations, & to baptize them: opposeing all nations to that one nation of the Iewes: as if he should have sayd thus. I have formerly declared my will to that one nation, & circumcised it: go you now, & teach all nations, & baptize them. Now if Christs meaning had been, that they should not with the parents (being made disciples, & baptized) baptize the children, as before they had with the parents (being made disciples, & circumcised) circumcised the children, it had been needfull he had given them a caveat to leav the children of the faythfull out in the world, though they had for­merly been in the Church. If it be obiected, that they who were taught, & beleeved, were to be baptized, therefore not Infants, I deny the consequence: which should be, if it were true, & therefore not Infidels, & such as refuse [Page 82] the Gospell. And this is the opposition which the Scriptures make, set­ting impenitent, & vnbeleeving persons, agaynst the penitent, & belee­vers, & not children agaynst their parents, which is childeish to ima­gine.

The Apostle Peter Act: 2. 38. 39. exhorts the Iewes to repent, & to be V baptized, vppon this ground, that the promise was made to them, & theyr chil­dren, & to all afar of as many as the Lord should call. As if he should say, God hath promised vnto Abraham, that he would be his God, & the God of his seed, Iuke 1. [...]. in that blessed seed Christ. He hath now remembred his holy Covenant, or promise, & Christ is come to you his own. Do not by your vnbeleif, & im­penitency deprive your selves,Ioh. 1. 13. & your children of the fruit of this gratious promise: but that it may be profitable to you, & them; repent, & so be baptized for your confirmation: & let the seal be set to the Covenant in which you, & your children are.

To elude this place alledged in my former book, Mr Helw: M. Helw comments vppon it in these words. The Apostle sayth to & of all the vnbeleeving Iewes, & Gen­tiles, the promise is made to you, & to your children, even as many as the L. shall cal: & so takeing his own imagination both for text, & exposition, he bids me prove that by children there are meant Infants.

1. These words,ANSW: to them that are afar of, (which he leavs out in his accustomed bouldnes with the Scriptures) with the words following, are not meant of the Gentiles at all, but of the Iewes far of in tyme, as the originall greek beareth it. For neyther was Peter himself yet so well in­formed of the calling of the Gentiles, neyther (had he so been) was it then a fit tyme to speak of it to the weak Iewes. He speaks then inde­finitely of the Iewes as the seed of Abraham, & within the Lords Cove­nant, or Promise: whom therefore Ch: 3. 25. he calles the Sonnes of the Covenant: & to the Iewes alone, as is evident, where v. 14. 16. 22. 29. he quotes the Prophesyes of Ioell, & David: which to vnbeleeving Gen­tiles had been in vayn. Yea that of the Promise he directs distinctly to such Iewes onely, as had the work of grace begun in them: being pricked in theyr hearts for the crucifying of Christ, & earnestly set to know, & do the will of God. v. 37. 39.

That by children here are meant Infants, I have by the drift of the place, & conference of other Scriptures proved; & that the H. Ghost speaks of the Covenant with Abraham, neyther was there otherwise cause of nameing their children.

Where he further bids me prove that the inheritance of the kingdom of heaven goes by succession of generation, as the land of Canaan did, he begets ba­stardly errours of his own, & thē would have me nourish them. For neyther [Page 83] did the land of Canaan come by succession of generation, but by Gods promise made vppon condition of fayth, & holines, as I have formerly proved: much lesse doth the kingdom of heaven: but by Gods gratious promise, & gift, both to young & ould. These men think the kingdom of heaven comes to all Infants so dying; & doth it therefore come by car­nall generation? If it come otherwise to all, & by the free grace of God in Christ, as they suppose, can they see no other way, but it must needs come to the Infants of the faythfull, by carnall generation? as if their estate were worse then the estate of all the rest?

Ad to this Scripture that which we read Act: 16. 14. 15. that God haveing opened the heart of Lydia, to attend to, & beleev the worde of Paul: Shee was baptized, & her family. Shee beleeved, & the fruits, & effect thereof was, shee, & her family were baptized. With these things doth agree Christ our Lords his takeing the litle children Mark 10. 14. 16. (to wit of the Iewish Church) in his armes, his blessing them, that is his communicateing his grace with them, & pronouncing that of such is the kingdom of heaven: as also his commaunding the bringing of such vnto him. In blessing them visibly, he shewes them to be lawfull members of his visible Church or body; & more playnly in pronounceing the kingdom of heaven (which is his Church vppon earth) to be of such. In commaunding such to be brought vnto him, he commaunds them by consequence, to be baptized; since they cannot be brought vnto him personally, as then, nor otherwise outwardly, or by men, save by baptism. And if Infants be to pertake of Christes blood, & spirit, there must be some ordinary means to apply them, God workeing ordinarily by ordinary means, & the same none butTit. 3. 5. VI. baptism, that lavacher of the new birth, as the Apostle calleth it.

Lastly Paul testifyeth 1. Cor. 7. 14. that if one of the parents be a beleever, the children are holy, viz: with the holines of the Covenant (se­cret things being left to God) who otherwise, are vnholy. Neyther is it truely answered, that they are onely holy to their parents vse, as is the vnbeleeving wife to the vse of her housband. For 1. they must eyther be holy in their persons, or they cannot be saved. 2. he sayth the vnbe­leeveing wife is sanctifyed in, or to her beleeveing housband: but he sayth not that children are sanctifyed to their parents, but simply that they are sanctifyed, or holy. 3. It is not true that children are sanctifyed to the parents there spokē of: the one of them beingTit. 2. 1 [...]. vnbeleeving to whom no [...]hing is sanctifyed. Lastly, the very drift of the place proves, that the Apostle hath reference to the Covenant of Abraham, I wilbe thy God, & the God of thy seed. The thing he intends, is, to prove it lawfull for a beleeveing housband, [Page 84] or wife to abyde with an vnbeleeving wife, or housband. This he proves by the Covenant made with Abraham, & with every faythfull sonne, & daughter of Abraham, that he wilbe the God of his, or her seed: & so en­dow them with the holines of the Covenant: & that therefore they should not make scruple of liveing with their (though vnbeleeveing, if otherwise lawfull) wives, & hous bands. And in this interpretation is force of Ar­gument, both for the Apostles meaning, & Corinth: satisfaction. And so the seed of the faythfull being holy with the holynes of the Covenant are necessarily within the same Covenant which halloweth them.

Now whereas some marvayl, why the H. Ghost speaks not more playn­ly, & expresly of the admission of infants into the Ch: & bapt: thereof; they must remember, 1. That none must presume to teach the L: how to speak, but that all are with reverence to search out his meaning. 2. That they may with as much reason marvayl, why there is no expresse mention made of the casting out of the Iewish infants with their vnbeleeveing pa­rents. In the very same places the H. Ghost speakes of the takeing the king­dom of God from them, for not bringing forth fruit; & of giveing it to the Gentiles: who would bring forth fruit: of breaking of the naturall branches for vnbeleef; & of planting in the Gentiles by fayth. Now here is no mention of the infants of ey­ther. Both the one, & other are comprehended for those outward prero­gatives, & dispensations in their parents, as the branches in the root: The in­fants of the godly, in their godly parents, accordeing to the tenour of Gods mercy: the infants of the vngodly in their vngodly parents, in the tenour of his iustice, of which more hereafter.

And here, for the better clearing of things following thereabout, it is of Speciall vse to observ the diverse considerations, & respects, in which the Scriptures speak of the Iewish Ch: & ordinances: which are in num­ber three.

First considering the Israelites in their iust constitution, & calling of God, they wereRom 11 26. Lev. 24. 25. 26. Deut. 7. 6 7. 8. Num 23. 25. Rom 9. 4 Is. 63. 16 Exo 4 22 Gal. 4. 1. Heb. 6. 17 Ier 31. 20 Rō 11. 21 Gal 2. 15 Ioh 1. 11. Eph. 2. 12 Act. 26. 6. 7. the first fruits, & root, with the masse, & branches, holy: Abra­ham, Isaac, & Iacob, faythfull persons, & their posterity an holy people vnto the Lord theyr God: separated vnto him from all other peoples: beloved of him, & out of his love chosen to be a pretious people vnto himself; above all the peoples on the earth: in whom God saw none iniquity, nor transgression: to whom belonged the adop­tion, glory, Covenants, constitution of the law, worship, & promises: Gods children haveing him theyr Father: being the heyr, & heyres of promise: his dearest son, [...] the childe of his delight: naturall branches, & in the same regarde, Iewes by n [...] ­ture, & not sinners of the Gentiles: Christs own: in Christ: without whom the Gen­tiles were: & the twelv tribes worshipping God instantly, day, & might, in hope of the promised Christ. So for their ordinances in their institution, & right vse [Page 85] theirRō 4 Heb. 4 Lev. 4 31. 3 [...] Numb 24. 25. Circumcision was a seal, or signe of the righteousnes of fayth: their offerings asw [...] favour vnto the Lord, for the forgivenes of sins, as leading to Christ by fayth: their washings applying the blood of Christ, which they figured: vn­to which David had respect, when he prayed, that for the forgivenes of his adultery, & murther, God would w [...]sh him thoroughly from his iniquityes, & purg him with hyssop. Psal. 51. v. 4. 9. with Lev. 14. 4 &c: that he might be clean. Thus were theAct. [...] 38: Rom. 7 12. 14 1. Cor 3 4. Gal. 4 2. 4. Oracles given lively, the law spirituall: the manna, & rock Spirituall, & Sacramentally Christ.

Secondly, the Scriptures sometymes speak of that Church, & ordinan­ces by way of comparison with the Ch: & ordinances after Christs death, & ascension. And in that respect the Apostle, compareing not person with person, but Ch: with Church, calles it (though the heyr, yet) a childe, in the non-age: & the ordinances tutours, & governours, vnder which it was: but the Church now a man of full age, & so freed from them vnto greater liberty. The person is the same both a childe, & a man grown: though not to be trayned vp after the same manner: even such is the difference between them, & vs. They as a childe, had a harder hand held over them, & were stinted sun­dry wayes, where we are free. They were taught by signes, & hand-wryte­ings, & poyntings with the finger, as it were: where our institution is more manlike, & simple. They had earthly things more distinctly, & fully; we heavenly. In which respect, the Ch: since Christs ascension, & posses­sion of heavenly glory, is called more speciallyMat [...] 11. 11 the kingdom of heaven, which he dispenseth, with more then kingly bounty in the largesse of his spirit. They had the Gospell by the Prophets shineing as a light in a dark place: we by Christ, & the Apostles, as the dawning of the day, & morning star. 2 Pet 19. Heb. 10 1 Cor. 24. They had the Prophetyes, & Shadowes of good things to come: we the storyes, & remem­brances of the same good things come, even Christ exhibited accordeing to the promise of the Father. In which respect it is also sayd Gal. 3. 34 35. that fayth was not come to them: but that th [...]y were shut vp into the fayth to be re­vealed: Hebr. [...]34. & that they dyed, & receaved not the promise, to wit, Christ come in the flesh. And in this consideration, & comparison, neyther Abraham, nor David receaved the promise, or had fayth come vnto them, or were made p [...]r­fit, v. 4 [...]. as the Apostle speaketh.

3^dly, the Scriptures do oft speak of the Iewish Church, & ordinances, in respect of the degenerate estate of the one, & corrupt abuse of the other, in that estate. Which (as at other tymes, so) were the one, & other very notable in the dayes of Christ, & his Apostles: the leven of Pharisai­call hypocrisy (besydes the worse errour of the Saducees) haveing so far infected,Rom 1 [...] as that the greatest parte of the Israelites being ignorant of the righteous­nes of God, & goeing about to stablish theyr own righteousnes did not submit themsel­ves [Page 86] to the righteousnes of God, in receaveing Christ. They did not consider the law as given for transgression, [...] 3. 19 [...]. 7. & to kill them, as revealing the will of God in the rigour of iustice, & his eternall, & vnchangeable iudgment agaynst sin: vnto which also the sacrifices, & ceremonyes served in their legall, & literall vse, that so despayreing in them selves, they might fly to the free promise of grace in that promised seed of Abraham now come; but take­ing the law, & ordinances thereof, to be for outward disciplyne onely, they imagined they might by outward obedience satisfy it, & therein be iustifyed before God: & so did glory in the outward workes, & ceremo­nyes thereof: [...] especially in their circumcision in the flesh. And as the most of them conceaving carnally or fleshlily of the Lords Covenant did glory in the flesh, [...] 3. 3. & that they were Abrahams seed, & Circumcised, & so despi­sed the free promise of grace in Christ, so others of them receaving him in parte, did mingle with the righteousnes of fayth the righteousnes of the law: sowering also with that leven many of the Gentiles especially in the Churches of Galatia. Wherevppon it was, that the Apostle wrote to the Hebrues, & Galations as he did, both of the persons, & things we speak of.

The persons, whether Iewes, or Iudaizeing Christians glorying in the workes of the law, especially in their circumcision in the flesh, he calles [...]il. 3. 3 [...]l. 3. 3. [...]. 1. 3. Abra­hams seed accordeing to the flesh; carnall, & vnder the yoak of Ismaelitish bondage: of whom [...]n. 16. [...]. 34. 21. 9. [...]. [...]l. 4 22 [...] 29. [...]. 31. [...]. [...]1. Ismaell was a figure: who being the son of the bond-woman, & born after the flesh, or ordinary course of nature, mocked at him, who was born after the promise, & was therefore cast out of Abrahams house: & so is propounded as a figure of all them, Iewes, or Gentiles, who in the confidence of workes, reiect the promise of grace, & persequute them that embrace it: bringing themselves also therein vnder the bondage of the whole law. And thus all whether Iewes, or Gentiles, then or now, despiseing the free promise of grace, & looking to workes for iustification, were & are rank Ismaelites, & of Abrahams seed accordeing to the flesh, as the Apostle expresly taxeth the Galatians, desyreing to be vnder the law, though not discending naturally of Abraham.

Now (that I may apply these things to the present purpose) what is all this of Abrahams seed accordeing to the flesh in the Apostles meaning to the infants of the faythfull, whether of the Iewes formerly, or Gen­tiles now? Did, or do they, as Ismaell, glory in the flesh, & mock at Gods promise, or any way reiect Christ? Did, or do they establish the righteous­nes of the law, & of works, or persequute him that is born after the spirit, as all they who are born after the flesh, in the Apostles meaning, did, & alwayes do? Onely they, who thus Ismael-like, glory in workes, & persequute the true be­leevers, [Page 87] are by the Apostle called Abrahams seed, according to the flesh, & of Ismaell. So for the ordinances, & workes of the law thus abused, & per­verted for iustification, they were base, & beggerly, vnprofitable, vnho­ly, vnhallowing, yea drosse & dung: yea pernitious, & hurtefull, curse­ing, & killing them, who so wrought, or deemed them. And thus conside­red, the Apostle to the Galatians, Phillipians, & Hebrues speaketh of them; (giveing them as Luther vsed to say, ignominious names) haveing to do with those, who eyther did, or were in speciall daunger, thus to pervert them.

And these grounds thus layd, vnto that his obiection, thatPag. 1 [...] &c. the Co­venant made with Abraham was a carnall Covenant, because it had a worldly sanctua­ry, & preisthood, & carnall rites purifying the flesh, but not purgeing the spirit, I do answer, that those ordinances were no parte of the Covenant made with Abraham, but accessoryes vnto the law given 430 years after: though there might be a spirituall vse of them, & was, by fayth, as of any ordinances now & as of the morall law it self, to them that beleev, & re­pent: but in, & accordeing vnto this lawfull vse of them the Apostle speaketh not, but in respect of their abuse, as eyther severed from Christ, as their end; or ioyned with him for iustification.

His assertion, so oft repeated, that God in his Covenant with Abraham, promised but worldly things, & so requyred onely carnall obedience, I have formerly refuted, as a notorious ground of Iudaism & Pharisaism. Neyther was it the more a carnall Covenant, because the signe was set in the flesh, then is ours now, because baptism is administred vppon the flesh, or bodyes of the per­sons baptized.

But where he ads, that the iudgment for the breaking of the Covenant of Cir­cumcision was a worldly iudgment, & that no iudgement of condemnation vs pronoun­ced agaynst any, though presumptuously breaking the ordinances, & law of Moses, but bodily death, quoteing for that purpose Gen: 17. 14. Numbr. 15. 30. Hebr: 10. 28. he proceeds on indeed from Pharisaism which made the pro­mises, & Messiah carnall, to playn Sadusaism, which denyed a resurrec­ction, especially vnto the Iewes, which (as it is written of them) hath been the perswasion of divers Anabaptists in former tymes. For if eter­nall death were not threatned the Iewes for breaking the law, & com­maundments given by Moses, though presumptuously, & blasphemously, of which he speakes Numb: 15. 30. nor for the worshipping of false Gods, of which sin Paul speakes Hebr. 10. 28. compared with Deut. 17. 2. 3. 6. then for no sin whatsoever, & so there is no iudgment to come, nor needs be no Christ to save from it.

[Page 88] The Scriptures quoted speak indeed of bodily death, but includeing in it spirituall death, without repentance, as did theyr bodily blessings promi­sed include spirituall. The Apostle Paul speaking of the last iudgment, Rom: 2. 12. sayth that the Iewes sinning, in, or vnder the law, should be condem­ned 12. 16 (to wit eternally) by the law. It is true he addeth, that they who so sinned, might thorough repentance be saved: (& so may they that sin agaynst the Gospell now, except theyr sin be agaynst the H: Ghost, which was then vnpardo­nable, as now) & in so saying, he graunts, though he observ it not, that the sin then was in it self, & without repentance, damnable.

He ads, that by our ground we must baptize all our houshould, & infants, both born in the house, & bought with mony. [...]. Helw I answer 1. That it followeth not, that if we succed the Iewes in the Covenant of the Lord; & our bapt:ANSW: & L: Supper, their Circumcision, & passover, therefore there must be an agree­ment in all the particulars about them. The substance of the L: Covenant with Abraham, was, that he would be his God, & the God of his seed: & this about his bond servants was an accessory vnto it. And of it there was a more speciall reason for them, then for vs: because they were to be separa­ted even Civilly in a more speciall manner from vncircumcised persons, then we now from persons vnbaptized, as appeareth Ezra 10. 3. 11. &c. Neh: 9. 2. & 13. 3. 23. 23. 25. 30. Dan. 1. 8. Act. 10. 9. 10. 11. & 11. 3. &c. 2^dly, even the familyes, & houshoulds of the faythfull now, if they be in the estate of Abrahams family, are to be baptized also.

And for this purpose, [...]en 18. [...]. & 23 [...]. 3. 12. [...]6. 27 &c Gen. 12 [...]. ch 17. [...]3. ch. 35 [...]. it shalbe vsefull to consider, what the Scriptures both promise, & testify of familyes, & houshouldes. The L: promised Abraham the Father of the faythfull, that in him [...]s. 24 15 [...]sal. 111 [...]. 7. Luke 19. 9 [...]. all the familyes of the earth should be blessed: bids him circumcise all the males of his family, which he knew before he would commaund to keep the way of the Lord. Gen. 18. 19. As Iacob also pur­ged his houshould from idolatry, & all vnclean-nes, that he might sacrifice vnto God with them. Thus Ioshua professeth for himself, & his houshould, that they will serv the Lord: & David, that he who walked in a perfie way should serv him: & that none workeing deceipt, should dwell in his house. Accordeingly the L: tould Zacheus, when he became a son of Abraham, that that day salvation was come into his house. We read likewise of Cornelius, that he was a devout man, & one that Act. 10 2 Ch 16. 32 33. 34, [...]er 31. 31 Heb 8. 8. feared God with all his houshould: as was the layer also converted, & baptized, with all his family. And lastly in the places brought by M^r Helw: for the gathering of the Ch: vnder Christ, the L: promiseth to make his Covenant with the house, or family of Israell, & with the family of Iudah. In all which with other Scriptures, we see how the tenour of the L: promise, & blessing runs vppon godly governours, & their familyes. Not but that it comes oft to passe otherwise, & that faythfull governours have vnbeleevers in their hous­houlds: [Page 89] but that this is the ordinary, & orderly state of things: & where it falles out otherwise in the family, it is at the least the governours Crosse, if not their sin. Now in this, as in all other particulars, we must consider of the dispensation of the L: ordinances, accordeing to the orderly state of things. But to conceav, that Abraham would circumcise any vnbeleeving, or vnholy person, so appearing, or seed of such, on both sydes, is to accuse the father of the faythfull of vnfaythfull dealing with the seal of the L: Cove­nant, in setting it vppon them, who had no parte in it, nor promise of God to be theyr God: though I doubt not but they vnder godly government in the family, may be admitted into the Ch: vppon the manifestation of a ve­ry small measure of grace, with promise of submission vnto all good means of growth, publique, & private; as might they yet with a lesser measure have been admitted into the Israelitish Church, haveing a far lesse measure of revelation of grace, then we now.

He addeth,M. Helw that Bapt: is by Iohn taught to be the baptism of amendment of life, & remission of sins, Mark 1. 4. the burying into the death of Christ, that men might walk in newnes of life. Rom: 6. 4. & the putting on of Christ by fayth, Gal: 3. 26. 27.

I answer that these are preparations vnto,ANSW: & ends, & vses of baptism for men of years: & should not be alledged to the preiudice of infants: no more then their want of fayth, by which men of years are iustifyed, or of works, by which they are to be iudged, to the preiudice of the salvation of infants, which have them not. Christ our Lord had the same outward Cir­cumcision with the Iewes,Luke 2. 21. Math. 3. 16. & the same Baptism with vs, & yet neyther the same preparation vnto, nor ends, or vses of the one or other, with them, or vs.

Besydes,Rom. 4. 3 11. vppon this ground, any might have excepted agaynst the cir­cumcision of infants of ould. Abraham beleeved before he was circumcised: so the ends, & vses of circumcision were, to be a seal of the righteousnes of fayth, & to confirm, that God was the God of the person circumcised: as also to teach,Gen. 17. thatIob. 14. 4. nothing clean could come of the vnclean seed of man: to admonish ofDeut. 10. 16. the circumcision of the heart: to confirm fayth in the tyme of daunger especially agaynst the vncircumcised: & to be a signe of distinction, & separation from the sameIudg. 14. 3 Act. 11. 3. vncircumcised Gentiles. These were the ends, & vses of cir­cumcision,Ier 4. 4. 1. Sam. 14. 6. & 17. 36. which notwithstanding infants could not possibly propound, or have. Were they therefore to be kept from it? So reasons this man agaynst the baptism of infants: which followeth in the room of the other, as I have formerly proved. It is sufficient, that the infants of beleevers are ca­pable of the manifestation of Gods goodnes towards them, in being baptized, as of ould they were circumcised, accordeing to the Covenant. The [Page 90] other particular ends were, & are to follow, & to be atteyned in their ty­mes. Where let it also be noted, that whereas, in the L: Supper there are requyred for the act of partakeing▪ sundry workes implying vnderstanding & knowledg in the partaker; as his being put in mynde, that it is Christe [...] body, & blood given for him that, he take, eat, & drink it in remembrance of Christs death: there is no such thing in the act of the administering of Bapt: but onely the person baptized in the name of the Father, Son, & H Ghost. The same difference may be also observed to have been of ould, between Circumci­sion, & the eating of the passover, inhibited them who were not capable of the meaning of the mistery. Exod: 12. 26. 27.

That we hould, M. Helw & professe that Christians bege [...] Christians, & that onely we (whom he calles Brownistes, because we are not Anabaptists) beget infants that are heyrs of salvation, & vnder the Covenant of grace, is but his rash, & vn­honest accusation of vs.

All men know we hould the reformed Churches in all places,ANSW: the true Churches of Christ, & so within the Lords Covenant, the faythfull parents with their seed. The like also we think of such in Engl: in their persons, (& seed with them) as are made partakers of the fayth of Abraham. 2^dly, we hould, that our (asEph. 2. 3 all other mens) children are by naturall generation the children of wrath: & that it is by the grace of God, that we, & they with vs, are within this the L: Covenant, as was Abraham & his seed.

Agaynst our doctrine, that Baptism is a seal of the Covenant of the Gospel, he obiecteth, that then washing with water is a seal in the flesh, & makes a pr [...], or impression. I answer (noteing in the first place, how he calles the very outward washing with water, baptism) that even that washing by Gods appoyntment, is an outward seal, or signe of confirmation, of the new Testament in the blood of Christ: for that we mean by a seal: & to requyre a print, or impres­sion, is but to quarrell about the word, or letter: when even circumcision it self (to speak properly) was no print. Where Christ teacheth. Ioh: 6. 27. that the Father sealed him, doth he mean that he set any print vppon his soul or body,Is. 8. 16. or more then this, that he designed him to the office of the mediatour? Where the L: bids the Prophet seal vp the law among his disci­ples, would he have a print set in their flesh, or more, then that he should more fully declare, & comfirm the law vnto them? When Paul tels the Corinth: that they are the seal of his Apostleship, doth he mean any mor [...] then that their conversion from Paganism both by doctrine, & signes, & w [...] ­ders of an Apostle amongst them, 1. Cor. 9. 2. 2. Cor. 3. 5. 10. 2 Cor. 12 [...]3. was a comfirmation there of? So, sin [...] Baptism is, by Gods appoyntment, a declaration, & confirmation of th [...] inward, & effectuall washing by that blood & spirit of Christ, from th [...] guilt, & contagion of sin, it is rightly, & truely called a seal, or signe o [...] [Page 91] confirmation of Christes Testament established in his blood; as is also the L: Supper, of the breaking of his body, & shedding of his blood for our sins. And for this sealing, & confirming of Christes Testament in his blood those ordinances especially serv, & are by his servants to be vsed.

He tels vs, that in the new Testament there is no seal, but the seal of the spirit: & quotes Eph: 1. 17. & other Scriptures speaking of that inward seal, & proveing it indeed: but not disproveing the outward seals, but playn­ly establishing them. For if Gods teaching of, & testifying vnto vs inward­ly by his spirit, that we are his in Christ, be an inward seal, then is his teaching of, & testifying vnto vs, the same thing outwardly, by the Gos­pell, & Sacraments, an outward seal, or seals, & so rightly called. And not onelyIoh. 5. 8 the spirit, which is inward, but water, & blood, which are outward, do bear record of Christ, or confirm, & seal vp his death vnto vs. In respect of which water, & blood issueing out of his syde, our Sacraments are sayd to have flowen thence. Lastly, Abraham, our Father, when he beleeved, wasIoh. 19. 34. also sealed by the Spirit of Promise: & yet this hindered not, but that both he, & his seed had the outward seal of circumcision added; even so our good God, knowing how frayl, & feeble in fayth we are, hath to his gra­tious Covenant, & Promise in word, & wryteing, annexed (besydes the inward seal of the spirit) the outward seales, which we call Sacraments, for the confirmation thereof, not in it self, but vnto vs: which we are therefore accordeingly to vse, with reverence, & thankfulnes.

His assertion, that Infants are not in the Covenant of the new Testament, & therefore not vnder the seal, I have formerly disproved. If they be vnder the Pro­mise of salvation, they have a parte, or legacy in the will, or Testament of Christ, or new Covenant, which are both one: & so in this seal of initia­tion, or enterance, baptism.

To his affirmation that parents cannot set the seal vppon theyr infants now, as they could the seal of circumcision of ould, vppon theyrs, I do answer, that they can­not indeed set the inward seal, no more could they then: but the outward they can now, as then they could: vnto which God also setteth the inward [...]n due tyme, as he hath promised, if they make not themselves vnworthy [...]hereof.

He obiects in the last place agaynst a ground in my book;Pag. 282. 283. the former parte whereof is this. The Scriptures every where teach, that parents by theyr fayth, bring theyr childrē into the Covenant of the Church, & entile them to the promises. This [...] proved from Gen: 17. 7. Act: 2. 37. which proofes I have also confir­med agaynst his vniust exceptions. He here obiects further,M. Helw that I bring in a meritorious fath, where my fayth is litle enough to bring myself vnder the Covenant of God, were it not for his mercifull acceptance in Christ.

[Page 92] A vain, & ignorant collection: & by which the Apostle teaching iustifi­cation [...]NSW: by fayth, might as truely have been accused for bringing in a meruo­rious fayth, &c: I do not then make fayth a meritorious cause to deserv, but an instrumentall means, or hand, as it were, to receav Gods gratious pro­mises in Christ to the faythfull, & their seed: as Abraham when God pro­mised him to be his God, & the God of his seed, did by fayth, lay hould of, & receav this promise, & so interessed himself & his in it, & the seal thereof: which promise had he not beleeved, he had visibly, or before men, deprived himself & his of all interest in it. The same I iudg of all other faythfull pa­rents, leaving merit to freewillers, who hould particular election to arise from fayth forseen: & (as this man affirmed vnto me, & others) that if God shewed to him any more favour, or mercy, then to the prophanest man in the world, it were partiallity in him.

He ads that Abrahams fayth & earnest prayer could not bring Ismaell his childe of 13 years ould, nor his other children by Keturah vnder the Covenant v: 18. 21.M. Helw Where meaning, as he must, the Covenant of Circumcision, he overthro­wesANSW: one errour, as he that enterfeers, strikes down one ill leg, by another. For 1. since Ismaell, & the children by Keturah were circumcised, & yet had no promise of the land of Canaan, his mayn foundation, which is, that God in the Covenant of Circumcision, promised nothing on his parte, but the land of Canaan is raised, & so all falles, which he buildes vppon it. 2^dly, since the Covenant there spoken of was the Covenāt of Circumcision, & that Ismaell with the rest were circumcised, how sayth he, that he, & they were not in the Covenant, to wit outwardly? Besydes the L: tels Abraham v: 20. that he had heard his prayer touching Ismaell: though he meant to stablish his Covenant with Isak, as the root; of which both the Church, & promised seed should come, & vnto whom Ismaell (with the rest) should have sub­mitted, & adioyned himself; whom because he despised, & in him, Christ, he was cut of from the Ch: & Covenant afterwards. Which things till they were revealed made no difference between Isak, & Ismaell: neyther can the like difference in Gods secret knowledg, or purpose, till the tyme of revelation, exclude one of the children of the faythfull now, more then another.

Of Act: 2. 39. I have spoken formerly, & therefore come to the latter parte of the ground, which he putteth down thus. God takes occasion by the sins of parents to exequute his iustice to condemnation, vppon the children. Where (sayth he) I double my sin, in that as before I made the parents fayth the cause of blessing to salvation, so here, their infidelity a cause of Gods iudgment to condemnation, to their children. Where the truth is, he both doubleth, & trebleth iniury vppon me, & iust blame vppon himself. For first, I neyther mention, no [...] [Page 93] medle with eyther the salvation, or condemnation of infants, though he falsify my words, as if I did: our question being onely about the outward, or visible Covenant of the Church, & Priveledges thereof: secret things being left to God, as I there expresly speak, alledging Deutr. 29. 29. for that pur­pose. 2^dly, as I make not the fayth of parents a cause meritorious, as he ima­gineth, of that good vnto their children, but onely a means of embraceing Gods gratious offer, & promise: so neyther do I wryte, as he chalengeth me, that the Fathers infidelity is a cause of the childrens damnation, but an occasion, which God vseth for the exequution of his iustice, vppon the children, being by nature the children of wrath. That then, which I have writtē, & do avouch, is, that God ordinarily includeth in the parents, the infants, as branches in the root, eyther for blessings, or iudgments visibly, or in respect of men, reserving to himself the secret dispensation of things, accordeing to the tenour eyther of his mercy, or iustice. That the children of the faythfull are with their parents in the visible Covenant of Gods love, I have at larg proved by the Scriptures, & might alledg for that purpose many more: & those not figurative, & shadowish, but conteyning in them promises of eter­nallDeut. [...] 37. truth: howsoever these men can have no more comfort in those pro­mises for their children, then if they were the children of Turkes, & Pa­gans.Psal 37 35. 26.

The other parte touching the administration of Gods iustice I proved in myPag. 282 283 book by sundry Scriptures: which because he passeth by, as vnseen, I will here insert, as there I wrote, word for word.Gen. [...] 16. & 6. Hos. 2. [...] Cain goeing out from the presence of the Lord, caryed his posterity with him: so did Ismaell, & Es [...] theyrs, the Ismaelites & Edomites. And if the Lord disclaym the mother for an harlot, not re­puteing her his wife, he accounts the children no better then bastards, on whom he will have no pitty. And if the children of the Iewes be not broken of with their pa­rents, for their vnbeleif, they are successively within the L: Covenant every one of them to this day. To the same purpose we may consider how in the drowing of the ould world: the burning of Sodom, & Gomorra: the plagueing of Egipt, Gen. 6 7 &c. 1. Pet 3 20. 21. Gen 19. 24 25. 2 Pet. 2. [...] Exo. 11. [...] & 12. 2 [...] Numb. 16 27 3 [...] I [...]sh 7. 24 25. especially in the death of the first born: the swallowing vp of Dathan, & Ab [...]ram: the stoneing of Achan: the destruction of the Canaanites, & Amalikites: the re [...]ing out of Elys, Ieroboams, & Baashans familyes, how I say in all these, & many mo, though most greivous, yet most iust iudgments of God, the children were enwrapped in their fathers iudgments: drowned, burned, swallowed vp by the earth, & otherwise destroyed with them. With which examples ioyn the testimony of Iob ch: 5. 3. 4. The habitation of the fool is cursed: his children are far from safety: they are crushed in the gates, & there is no rescue: & that of Da­vid Ps: 21. 10. The Lord will destroy the fruit of his enemyes from the earth, & theyr seed from among the children of men: & agayn, Ps: 37. 28. The seed of the wicked [Page 95] shalbe cut of. Yea what need we seel further for this dispensation, then Da­vid himself, though a godly man, because of whose sin, the childe born in adultery, dyed the death. What reason then this man had in his blynde Zeal thus to [...]am. [...]. 14. 18 revile this doctrine, as a doctrine of divels, & mee for it as a false Prophet, let all wise men iudg.

But sayth he, I propound this doctrine for a generall rule. I do, for the ordi­nary course of Gods iustice of which we speak. Which notwithstanding hinders not, but that his extraordinary mercy may, & doth oft, & much, reioyce agaynst his iudgment. But let vs see, what he obiecteth. 1. that Abyah the sonne of wicked leroboam, though young, yet was not cursed for his fathers sin 1. King [...] 4. First, I speak no where of any such curseing, as he casts out. 2. Abija, was not so young but he disliked his fathers courses: & had good found in him towards the Lord. 3. It is evident v: 10. that the L: punished hisv. 13. fathers sin, in his death v: 11. That in Ezech: 18. 14. 17. is impertinent, being spoken of a son forsakeing his fathers sin, & doeing the contrary; with whom the Lord doth not deal in the course of his iustice, but of his mercy. † So for Iosiah, at 8 years ould, he forsook the wicked wayes of his father Ammon, & sought after the God of his father David. And yet even for him, it2. Cor. [...] 1. 2. 3 appears in the Scriptures, that the L: in giveing him into the hands of the King of Egipt, had respect to the sins of Iudah, & so of his father, amongst, & above the rest. In his last example, he affirmeth vntruely, that the Lord did not punish the people of Israels children for theyr great transgression Numb: 14. 26. 27. &c. It is expresly affirmed v: 33. that their children should wander in the wildernes 40 years, & bear theyr whoredomes: though respecting their forefathers, Abraham, Isaac, & Iacob, & his Promise to them, he brought the most of them into the land of Canaan, at the last: which M^r Helw: graunts to have been Gods mercy, & therein, that in his iustice he might have taken them away also. And so v: 12. the L: playnly sheweth, that his iustice moved him to the destroying of them altogether, save that his singular mercy did reioyce agaynst iudgment. And so this instance is clear agaynst himself.

Where he further confesseth with me, that all are by nature, children of wrath, conceaved, & born in sin; & then demaunds whether I hould not all children alike [...]. Helw children of wrath: or that some parents confer grace by generation, more then others: or if not, which he assures himself we will confesse, how I can prove, that God should exequute his iustice to condemnation vppon some children, for the sins of theyr parents, & shew mercy vppon others, for the fayth of theyr parents, seing God hath sayd, that every one shall receav salvation, or condemnation, accordeing to that, which he hath done in the flesh, & not accordeing to that his parents have done, I answer sundry things.

[Page 96] And 1. as before, that I do not say, that infants are saved, or con­demned for the fayth, or sins of their parents, as he most vntruely accu­seth me. The infants saved are saved by the grace of God in Christ: Which their faythfull parents also beleev, accordeing to Gods Promise, I will be thy God, & the God of thy seed. Those that perish, (though I desyre, if such were the will of God, & so could gladly beleev, if the Scriptures taught it, that all were saved) do perish for that originall guilt, & corruption, wherein they are conceaved, & born, being the children of wrath by nature, & therein lyable to Gods curse, every way. But for that parents are in a sorte in their children, & so punished in their punishments, their sins also may, & do concur, as concauses, or causes with other, of Gods iudg­ments: both the Scriptures, & reason teaching, that many causes may meet together in one effect. Yet must it be here, & alwayes remembred, that our question is not about the peremptory salvation, or condemna­tion of any, but about their admission, or not admission into the visible Church. And straung it is for this man to make it all one, to be saved, & to be of the visible Church; & to be condemned, & to be out of it, specially for children; since he will have them all saved, & yet none of them at all to be of the Church. 2. if he were assured, as he sayth, that we would confesse, that no parents do confer grace by generation more then others, I am assured he shewed the lesse grace, in accuseing vs in another place agaynst his conscience, to hould that Christians beget Christians by genera­tion. Pag. 172 3. Since all are by nature alike children of wrath, I would know of these free-willers, how some become the children of God, & beleevers, & some abyde vnder the wrath of God? To make the thinges, or per­sons, which are altogether alike in themselves, vnalike, there must come something from els where, & that not alike, vnto them both. For ey­ther let them alone which are alike, or ad alike vnto them both, & they will remayn alike still It must not then be any vniversall grace alike com­mon to all, which makes them who are alike, to become vnalike one to another.

M^r Helw: els where, & rightly, disclaymes all freewill, or power in a mans self to work out his salvation, but teacheth, that this grace, which is his mercy in Christ, God hath given to all, though all receav it not: for which he quotes Phil: 1. 10. 11 Act: 13. 46. Act: 7. 51. Where first he layes a notoriouse errour, for his foundation, in makeing all, & every person in the world par­takers of the grace of God in Christ. For they to whom God gives grace in Christ, must themselves be in Christ: & so all the vnbeleevers, & wicked in the world should be in Christ, which is expresly contrary to theRom. 8. [...] Gal 5. 24 Eph 2. 1 [...] Ioh 3. 3. [...] Scriptures [Page 96] So that wicked, & vnregenerate men have neyther power in themselves, nor in Christ, (in whom they are not) to work out their salvation. They indeed, who are in Christ by fayth, & have receaved his spirit, are thereby enabled to work out their salvation: which Phil: 1. 10. 11. proveth: as the rest also are able & have power to despise, & reiect the grace of God of­fered to condemnation, & this the other two Scriptures Act: 13. 46. & 7. 51. do prove. Which yet a great parte of the wicked in the world do not: as not haveing so much, as heard of Christ, at least in any competent mea­sure for salvation by him: but shalbe iudged accordeing to the law of na­ture written in the creatures, & in their naturall consciences. Agayn he [...]. 1. 8. speaks contradictoryes in saying, that all have this grace, or power in Christ, & that God giveth it to all, & yet confessing, that all receav it not. For though there may be a purpose, will, & offer to give, yet there can be no giveing, so as the person have the thing, especially that thing, which none can have agaynst his will, (as none can have grace) except there be also a receaving. Since then all men are not in Christ, & so not partakers of the grace of God in him: nor yet, if they were, could a common, vniversall, & equall grace make them vnequall, who were formerly equall, it followeth that there is a speciall, & peculiar grace, which God in Christ giveth vnto some, & not to others: by which they are enabled to vnderstand, & beleev the Gospell, & to repent: & so by consequence, a speciall, & particular election of those persons before the world: since Gods workes are known vnto him of ould: ney­therAct. 15. 8 doth he any thing in tyme, which he did not purpose to do before tyme.

Lastly since all children are by nature children of, or subiect to wrath, & which God might in iustice destroy, why should it seem harsh vnto these men, that he should exequute his iustice vppon some, & shew mercy vppon others, & save them? If he might in iustice have condemned all, (which they must needs graunt, if they beleev that all are by nature children of wrath, & that God gave his sonne in his mercy, & that it had been no iniustice, if he had given him for none, no more then he did for the angels that sinned) will they sue God at the law because he hath not given him effectually for all, or saved all by him? Will they have him give them account why he ta­kes some into the arm of his mercy, when he might have left all to the hand of his iustice? If he condemn any, they have their due: those whom he saveth, he doth it of free mercy, vnto which he is not bound. And is any mans ey evill, because his is good? or because men know no reason, why God should rayther chuse, & save some, then others, all deserving condem­nation, will they yeald him to be no more wise, & no more holy then they? The depth of the riches both of the wisdom, & knowledg of God, & the vnsearchable­nes [Page 97] of his iudgments appears in this, if in any other thing: as doth also mans intollerable presumption, who will yeald him no more, then he sees reason for.

Now though I have done it fully before, yet will I further clear by the Scriptures, that, though all children are by nature alike, yet in respect of the grace of adoption, they are not alike, especially vnto vs, & in that iudg­ment, which we are to passe vppon them, leaving vnto the L: his secrets.

And 1. who will say, that Isaak, being separated from the infants of the heathen into the Covenant of Gods love, & so signed, as one of the L: pe­culiar people; & those infants of the world, from whom he was separated, (for example, the infants of the Sodomites, about his tyme, who were in Gods feirce wrath destoyed with fyre, & brimstone from heaven) were alike in Gods acceptance? We have Isaak set forth as a an example of Gods mercy, & love; & them, with their parents, of his iustice, & vengance. Iude 7. And who will say that the Israeliteish children receaved into solemn Co­venant by, & with the Lord, Neh: 10. 28. 29. & the children of the hea­thenish woemen, which were shut out with their mothers, & separated, be­fore the other could enter it, were to be accounted alike acceptable? TheChap. 9. [...] Prophet Malachy testifyeth for the Lord, that he loved Iakob, & hated Esau, (to wit in the decree of his love, & hatred, by iust means to be applyed) before they were born: & this the Apostle Rom: 9. applyeth to the question of election, & reprobation, touching the two partyes, primarily, & distinct­ly; & their posterity, secondarily, & indefinitely, both for persons, & things And lest any should say, that God thus decreed, in respect of any thing, which he forsaw they would do, or prove, the Apostle prevents this shift, & shewes that this was not in respect of works, but that the purpose of God might stand, accordeing to election, v: 11. Besydes had this been primarily in respect of fayth, or workes forseen, & for that the one would receav the grace of God, & not the other, the Apostle needed not to have broken out as he did, speaking of the reason of this his love, or hatred, But what art thou o man, who pleadest with God, &c. The answer had been easy for a childe tov 20. have given, namely that the reason why God purposed to love Iakob was because he forsaw he would receav of himself the grace to be offered, & beleev: & so to hate Esau for his sin in not receaving the same grace to be offered as effectually on Gods parte, as vnto his brother.

It is also noted of Iohn Baptist, that he was filled with the H. Ghost even Luke 1. 15. Mat 19 [...] 13. 14. 1 [...] Chap. 15 22. &c. from his mothers wombe: which to affirm of all children were a vanity not worthy the refuteing. Lastly, Christ our Saviour blessed the infants of the Israe­lites, being of the Church, when they were brought vnto him: but with the litle daughter of the Canaanitish woman he refused to communicate his grace. [Page 98] accounting her as a dog, or whelp, till her mother by her faythfull, & zea­lous confession, had obteyned for her, interest in the childrens bread. And thus it appeareth (besydes the things formerly layd down) that though all children be alike in nature, yet are they not all alike in respect of Gods adoption, especially outwardly manifested, of which we speak.

He ads, that every one shall receav salvation, or condemnation accordeing to that, which he hath done in the flesh, &c. And for answer, I would know of him, how any infants (so dying) who have done neyther good, nor evill, shall eyther be saved, or damned? He must answer, that the Scriptures he brings con­cern not infants at all, but men of years; & therefore are by him misap­plyed to them, whom they nothing concern.

And here note, that as the Ch: in heaven, or of glory, & this in earth, or of grace, is one in substance; this, the begining of that, & that the con­summation of this, so they, who come into the Ch: here, must enter by the profession, which themselves make: & they that come into the Church there, by the profession, which Christ shall make of, & for them, accordeing to their workes. Math: 24. But as it were absurd to say, that infants can­not enter into the Ch: & state of glory, because Christ cannot professe of them, that they have fed the hungry, &c: so is it as absurd to exclude them from the Ch: or state of grace, because they cannot themselves make pro­fession of fayth, & repentance. This man by one, & the same errour, which is the perverting, & misapplying of the Scriptures to infants, which are pe­culiar to men of years, debars them of both.

These things considered, I hope it will appear to the godly, & wise rea­der, that the things for which he chalengeth me in this (as in other poynts) are onely false, wherein they are by him falsifyed. Yea & if there were no­ting els, two of the three last Scriptnres, which he brings agaynst me, do vndenyably prove as much as (yea more then) I speak: which is, that wicked parents do enwrap theyr children in the same evilles visibly, (for so I speak) with themselves, adding in the same place, that this is not so, as though the chil­dren were without fault, but as being by Adams transgression, & theyr naturall, & originall corruption children of wrath, & lyable to all Gods curses, which he also takes occasion by the sins of the parents to exequute vppon the children, in whose punishments he also punisheth the parents themselves after a sorte. The former Scripture is Rom: 5. 14. which proves by his own exposition, that all infants are by the sin of their common father Adam, vnder the reign or tyranny of death: the guilt, & contagion of which sin is by their next parents immediately con­veyed vnto them, by naturall generation. And that God hath vsually pu­nished the sins even of the next parents both in the death of their children & otherwise, is so evident in the Scriptures, as that no modest man will [Page 99] gaynsay it. Yea even for them of years, that other Scripture which he brings Exod: 20. 5. teacheth playnly, that the Lord visits not onely their own sins, who hate him, vppon them, but the sins of theyr fathers also. That in Ezech: 18. 14. 17. as before I have answered, is not of an infant, but of a childe of years, forsakeing his fathers sins, & doeing the contrary: with whom therefore the L: deales not in the course of his iustice, but of his mercy: & so is not pertinent to the question in hand: which is about infants, & those such, as with whom the L: deales in the course, & tenour of his iustice.

And thus have I answered all the particulars in his book, which eyther respect myne own wryteings, or our speciall cause, & practise. My purpose also was to have shewed, how whilst he pretends the discovery of the mistery of iniquity, himself is deep plunged in many poynts of Popish iniquity. But for that I have drawn out the thread of myne Answer further then I intended; & that most of the particulars will come, for substance, vnder consideratiō, in the Survey of M^r Smithes confession, I will here conclude for the matter of his wryteing: adding especially for the manner thereof, onely thus much; that in him, & some others I have had great cause to observ, & bewayl in a speciall regarde, mans misery, in lying open to this amongst other of Sa­thans daungerous practises: which is, when men have escaped his snares of grosse ignorance, & prophanes, & are come to some measure of know­ledg, & conscience of godlines, & have suffered something for the truth, then to bring them into love with themselves, & their own knowledg Zeal, & other graces: & withall into the contempt of the knowledg, iudgment, Zeal, & graces of all other men: that, so soaring aloft vppon the wings of vayn presumption, & behoulding all others afar of, & as scarse creeping vppon the earth, whilst they mount on high, they might fall, by riseing, & that their fall might be great. But let all Gods people be exhorted, & ad­monished to serv him in modesty of mynde, & meeknes of wisdom, with reverence, Iam. 3. 13. Heb. 1 [...] 28. Col. 8. & fear: avoyding, as the sands of humble hypocrisy, in pinning their fayth, & obedience vppon the sleeves of others, so much more the rock of proud presumption: which is so much the worse then the other, as it is more daungerous for any to overvalve himself, then an other man.

IN honour of the trueth, & love of them who vnfeynedly seeke it, and more specially of the persons, vnder whose names this Confession pas­seth out, I have thought my self even called to examine, & censure by the word of God, such errours, as by the light thereof, I do discerne in it, as also in the other writing annexed vnto it: purposing herein to passe by (as approving it) what I fynde agreable to the Scriptures, albeit not set down in so convenient termes: to explane, & clear what may seem doubt­full, & so to evince by the same Scriptures, what I deem contrarie to the wholesome doctrine of godlines & forme thereof. In all with I desire my endevours may so far be blessed of God, & accepted of men, as they con­tayn in them his simple trueth, & proceed frō him, who entyrely loveth all that seeke the same trueth in holines.

And first the 7^th Conclusion with is. That to vnderstand & conceive of God in the mynde is not the saving knowledge of God, but to be like to God in his effectes & propertyes, to be made conformable to his divine & heavenly attributes: this is the true saveing knowledge of God. 2. Cor: 3. 18. Math: 5. 48. 2. Pet: 1. 4. where­vnto we ought to geve all diligence, standes need of explanation. For takeing the former parte of the sentence eyther exclusively, that salvation standes not in these thinges alone, or comparatively, that it standes not therein principally, according to that forme of speach Rom: 1. 19. 1. Co: 1. 17. it is true, & the Scriptures brought do prove it: but not so, if the wordes be taken negatively, as though it stood not in these thinges at all. For † without faith (with is wrought in the mynde, & vnderstanding) no man can Heb. 11. please God: nor come vnto him. ‡ And this (saith Christ) is eternall lyfe to know Ioh. 17. God the father, &c. and every where the Scriptures teach, that by faith Christ is received, & salvation obteyned: as is also that renewing of Gods Image in vs, [...]h. 1. 12 [...]om. 3. [...] [...]oll. 3. 10 first in the vnderstanding, in which we are first ioyned to God by true know­ledge; and 2^dly, in our harte by sincere love: & so after in the other affec­tions, & partes of soule & body.

The 9^th Position where it is said that God before the foundation of the world did foresee, & determyne the issue & event of all his workes. Act. 15. 18 comethCon­ [...]usion. much shorte of the trueth though there be no vntruth in it. For God hath not onely foreseen, & determined the issues, & events of his workes, but hath also decreed & purposed the workes themselves before the founda­tion of the world. And so much the place in the acts proveth: where Iames teaching that all the workes of God are knowen vnto him from eternity, purposeth [Page 101] to prove that the calling of the Gentiles, of with worke he speakes, is not a thing newly come into the thoughtes of God, but that with he hath pro­mised, & purposed before. Which the other place also after alleadged plain­ly proves: where it is said, that God worketh all things according to the counsell Eph. 1. [...] of his will. And to conceive that God doth any thing in tyme, with he did not from eternitie purpose to do, as he doth it, is derogatory to his infi­nite wisdom & power: & indeed to deny him to be God, & to make him finite: in whom there is a chaung wrought, & a begining, & grouth of counsayls. And this I note for two purposes. First that we may know that the condemnation of wicked men by God, for sin by their freewill to be wrought, was purposed of God before the world: it beinge a good worke of God, & effected by his infinite power for the holynes, & glory of his iu­stice: 2^dly, that since every good geveing, & every perfect gift is from above aescen­ding Iam. 1. 1 from the father of lightes, & that, to know God, to beleve in him, to love, & obay him, to receive Christ, & the Gospel of salvation offered, are the good giftes of God, we may also know, that God not onely foresees, that those graces will be in men, but also fore purposes frō eternity himselfe to worke, & effect them: that if any should tell vs (as many do) that God hath in­deed predestinated such men vnto salvation, as he foresaw would beleve in Christ, & receive the grace in him offered, we may answer them, that God foresees indeed those graces in those men, but it is because he fore purpo­seth to work them. He workes them in tyme, because of his free grace he purposed to worke them before tyme was: without which his purpose, he could not have foreseen them. And as the Lord in the begining saw that the things he had made were all good when he had made them such: so did he foresee all other good graces in men, because he forepurposed so to worke & effect them.

The begining & end of the 10^th Position: viz: That God is not the Au­thour, 10 Co [...]clusion or worker of sin: & that he geves no influence, instinct, motion, or inclinatten to the least sin, I embrace: But the middle parte thereof, viz: That God one­ly did foresee, & determyne what evill the free will of men, & Angels would do, I except against, as derogatory to the infinitenes of Gods power, & wisdom: neyther indeed is it senseible to say, that God determyned, what the will of others would do.

But what the forethoughtes & purposes of God have been from eter­nity about sin (so far as the knowledge thereof concerneth vs) will best appear, if we consider, what the worke of his providence is, in, & about it in tyme, & when it is wrought by men, or Angels.

And first since sin is the worke of men & Angels, it followeth that sin is from them, who are themselves from God: though the si [...] be not, but of [Page 102] themselves: yea not onely the natures, & persons, but even the naturall powers, faculties, and instruments together with their naturall motions, & actions, in, & by which sin is wrought, are of God also: by him susteyned, & vpheld, & acted by his almighty power, which is the cause of every crea­ture,Act 17. [...]1. & vpholdeth all things, & so of every action, as an action: Sin not be­ing created of God, not any part or power of man, or Angel, nor any mo­tion,Rom. 11. [...]6. or action, but onely the depravation, corruption, crooked & inordi­nate abuse & application of the same created part, power, or motion.Colle. 1. 7. For example: the very power, & vse of seeing the forbidden fruit, [...]ob. 1. 3. the naturall desire of it, as a pleasant thing, the power & ability of taking, as also of eating it, were of God in themselves: But the sin stood in the inordinate­nes, & abuse of the sence, appetite, & power vppon that, which was forbid­den by God. And this will yet appeare more playnly, if we consider that the very same sence, appetite, & worke both of body, & mynd set vppon an other fruit not forbidden by God, had been no sin at all.

II 2^dly, God doth administer the occasions by which the creature through his own defalt, is provoked, & incited vnto sin: as in the creation of the forbidden fruit very pleasant to the eyes, & of the Serpent, subtile, [...]. 3. and fit to be vsed by Sathan for temptation. Thus even the law of God is the occasion [...]om. 7. 8. of all lust, & sin, the gospell of fyre, & sword, & all variance, & debate. Mat. 15. [...]. 8 34. [...] c. Thus Gods commuandement to Pharaoh to let his people go, the Miracles which Moses did in his sight, his conviction of Conscience, & remorse of harte,Exod. 5. [...] c. which by them the Lord wrought in him, were occasions of sin vnto him, by his own rebellion, & Gods iudgment: & did harden his hart, and God by them, not as by causes, but occasions, which are also vsed of God, as all other the like occasions, to all men, for the tryall, discovery, & conviction of his creature, & to make way for his own further worke of mercy, or iustice.

III Thirdly God doth permit, & suffer sin, & that both willingly, & wise­ly, not by geving the creature leave to sin, for that is impossible: but by not putting the effectuall impediments which might hinder sin, as he both could and lawfully might, if he would. He could, & might (had he so pleased) not have created men & Angels, with have sinned: or by irre­sistable grace, restreynt, or other disappoyntment have prevented their sin. He therefore permitteth it willingly, & when he could, hinder it, if he would, otherwise it were no permission, though he did not hinder it: no more then a man can be said to permit, or suffer the sun to shyne, or rayne to fall, that hinders them not. And thus sin (though it be alwayes agaynst the degrees of the commaunding, approueing, & effecting will of God) yet is not at all, agaynst his permitting will, or agaynst that degree [Page 103] of manifestation of that one in it self, & simple will of God: neyther is it wrought, he absolutely nilling it. For be being in heaven doth whatsoe­ver he pleaseth. His counsayle shall stand, & he will do whatsoever he will, Psal. 115 3. sayth the Prophet. This sin he doth also suffer, not (as men oft sufferIsa 46 [...] 10, thinges to come to passe) without care, or consideration of it, but of purpose & with infinite wisdom, as knowing how to bring light out of darkenes, & by the creatures sin, to effect his most holy worke, according to his vnsearchable counsayle: the depth whereof may swallow vp the mind, but can not be sounded by it, & in the meditation whereof, the best bound, & bottom is for man to consider, & confesse, that God is both more wise, & more holy then he.

And so in the 4^th place, God doth most wisely, & most powerfully IV determine, order, & direct the sins of men, & Angels, in respect of the continuance, extent, & vse thereof by him to be made: bringing light out of darkenes, by his almighty power, & wisdom: & effecting by the creatures vnrighteousnes his own most holy, & righteous purposes. And thus he sometymes punisheth one sin with another, in the same persons Rom. 1▪ 18. 29. geving them over to reprobate myndes, for wuhholding his truth in vnrigh­teousnes: 2. Thess. 2. 10. sending vppon them the efficacy of delusion to beleve lyes, that they might be damned, who have not received the Love of the truth, that they might be saved: Searing with an hote iron their Consciences, who have spoken lyes in hypocrisie, and punishing the neglect of former conviction, with want of feeling, & numnes of heart afterwardes: & sometymes the sin of one man by the sin of another: and thus he punished Davids adulterie, &2. Sam. 11 & 12 15. & 1 [...] & 18. murder, by Absoloms treason & incest: and the Israelits idolatries, & other iniquities, by the pride, & cruelty of the Assirians, & Babilonians. Sometymes also he vseth (or rather abuseth) the sins of wicked Angels2. King. 17. & 24 & 25. & men for the tryall of the faith, & patience of his servants, as we see in the storie of Iob: and sometymes to make way for his own most excellent workes: as the Redemption of mankynd by the death of his sonne, for which he vsed the envy of the Pharises, the malice of Sathan, the treason of Iudas, & the iujustice of Pontius Pilate. And in this ordination of evill, God geveth vs to see, that nothing is absolutely, & infinitely evill, as he is absolutely, & infinitely good: who also in these ordinations triumph­eth over sin & iniquity: which he surely would never suffer, save as he is able to serve his most holy purpose of it, & of them that worke it: and in this respect especially God is said to do these thinges, which indeed are done by wicked Angels, & men, and by him ordered, & determyned to his most [...]oly purposes.

[Page 104] And lastly God doth eyther mercyfully pardon, & so abolish in Christ, or punish in the course of iustice, sin, & sinners, as the Scriptures every where teach.

And by these the workes of God in & about sin, it appeareth what the purposes of God were touching it from eternity: for whatsoever God doth in tyme, whether about sin, or otherwise, that he purposed to do before tyme, ere the world was: & so for the contrary.

The 16^th Conclusion: That Adam dyed the same day that he sinned: Gen:6 Cor. [...]usion. 2. 17. for that the reward of sin is death. Rom: 6. 13. and that his death was losse of innocency, peace of Conscience, & of the comfortable presence of of God. Gen: 3. 7. 11. must be further opened & better cleared then (I suppose) the Authour intendeth it.

For by Death threatned Gen: 2. 17. is not onely ment spirituall Death standing in losse of innocency, peace of Conscience, and Gods comfortable presence, but withall eternall death, whereof the other is but the begining: as one of the noted Scriputres proveth. The wages of sin is death, but the gift of God is eter­nall life in Chr: Iesus our Lord. Where the Apostle opposeth vnto Death, eternall [...]om. 6. [...] lyfe, & therefore intendeth eternall Death of soule & body. In which Death threatned was included bodily death also, with all the meanes, & miseries, which lead vnto it. And this appeares in the last Scripture alleadged. Which is Gen: 3. where, God, after many bodily calamities both vppon the wo­man [...]n 3. 16 [...] 18. 19 man & man for that sin, denounceth as their end, and consummation, death, & dissolution of body into the Earth from which they were taken.

It is true, that the body being made of corruptible creatures, was sub­iect in it self to corruption, & mortality: yet must it be remembred, that even the heavens themselves were made of one & the same first common matter, that rude lumpe & vnformed Chaos, and so are also in themselves [...]. 1. 1. subiect to dissolutiō. Yea whatsoever hath a begining, & is a creature, is sub­iect to come to an end naturally: as with which is cōmunicated but a finite power & vertue; and so the very soules of men, and the Angels are in them­selves subiect to death, & mortality, save as they are by the continuall in­fluence of the Divine power & providence, susteyned, & preserved. But God now haveing enobled the whole man soul & body with his Image & ioy­ned them together in one person: the soul to informe, & quicken the bo­dy, & the body to be quickned, & vsed by it, as an active, & lively instrument for her operations, & workes: the separation of these two (with death is) being a dissolution of so great a worke of God, & of the habitation of his own Image, could not come, but by sin. Not that I thinke Adam should allwaies have continued in that his naturall estate, in tilling, & kepeing the garden of Eden, in eating, drinkeing, procreating of children, governing [Page 105] the familie, & the like: or should alwayes have had an earthly, heavy, grosse, & dark body, but that in the Lordes appoynted tyme, there should have bene a change of all those earthly imperfections, as, there shalbe in the bodies of all the faythfull, who shalbe alive at Christes second comeing: but1. Cor. 1 [...] 51. the same without all greif, & payn: much more without all separation of1. Thes. [...] 17. soul, & bodie: most of all without the bodies corrupting, & rotting in the grave: which are the proper fruits of sin. And therefore as God gave him a living sonle, so he gave him the tree of life in the garden, as an effectuall Sacra­ment of life: he made all things good in themselves, & for him: subject vnto him, & serviceable to his vse. So that though his bodie were in it self capable of violence by fyre, water, & otherwise, yet should the providence of God, the ministery of Angels, & his own perfect wisdom so have directed, & ordered both them, & himself, as that no hurt, but good every way should have come vnto him, by them.

Wherefore (sayth the Prophet) doth the liveing man complayn? he answer­eth, man complayneth for his sins? So that all the sorrowes of this life,Lam. 3. 39. all the grevous pangs & passions of the minde: all the turmoylings of the body, by hunger, thirst, wearysomnes, sicknes, diseases, & so death vnto which they lead, & which is the extremitie of them all, are for sin, inflicted by God, & by man borne: which the Scriptures every where testify, & that in ex­amples so well knowen, as in vayn it were to trouble the Reader with note­ing them down.

To conclude: the Apostle Rom: 5. 12. 14. speaking of bodily death, affirmeth expresly that for sin it reigned even before the law was given by Moses, & that over them who had not sinned as Adam, that is actually: & more playn­ly, 1. Cor: 15. where speaking of the bodily resurrection, after bodily death, he teacheth, that by man & in Adam, all dy: and that even this bodily death is one of Christs enemyes to be destroyed at the last: which these men themsel­vesvers. 22. v. 25. do also confesse, (though they observe it not) Conclus: 34. and that death & the grave are vanquished by Christ vppon the crosse. And since Christ suffered nothing but for our sins, if bodily death had not been a punish­ment of sin, why should Christ have suffered it, as he did, & that for our sin­nes, according to the Scriptures? But it will here be demaunded, if God threat­ned1. Cor 3. bodily death vppon Adam, the day, he sinned, why he did not accor­dingly exequute it? I answer that the threatning was legall, & according to the course of iustice, and therefore did not hinder but God in mercy might fynde a remedy, as he also did: & so the L: meaning was no more, but that in the day wherein Adam ate, he should be subject to, & guilty of death, & the curse of God. In the verie same forme of speach, Salomon threatneth Shimei, that the day he went out of Ierusalem any whether, he should su­rely 1. Kng 37. [Page 106] dy: that is beguilty of death: for neyther did (neyther almost possi­bly could) he actually kill him that very day. The truth then is, that God threatned not onely spirituall, and eternall death (which is the consumma­tion of the former) but bodily also, & with it, all bodily, & temporary ca­lamityes leading vnto it. And of this it is most needfull the servantes of God should be firmely persuaded, & continually myndefull, that in their sorrowes both of life, & death, they might be lead to the remembrance of their sins,1. Kin. 17 28. & for them be humbled vnder the hand of God, of which fruit of their afflictions these mens doctrine bereaveth them.1 Cor. 11 29. 30. 17 Con­clusion.

The 17^th Conclusion: that Adam being faln did not loose any naturall power, or facultie, which God created in his soul, because the work of the Devill, which is sinn [...], cannot abolish Gods workes, & Creatures: and therefore being fallen he still retey­ned fredom of will. Gen: 3. 23. 24. is in parte doubtfully set down, and in parte, vntrue.

That Adam had as well freedom of will after, as before his fall, is, as true, as that he was a man after, as before. For take away will from a man, & he ceaseth to be a man: and take away freedom from the will, in that which it willeth, & it ceaseth to be will. But here is the difference, that the same na­turall power of freewill, which before, was rightly ordered, & disposed one­ly to good actually, (though changeably) was afterwards corrupted, disor­dered & clean cōtrarily disposed, till by supernaturall grace it was rectifyed, & renued. It is true then, that sin destroyeth not the naturall powers, or parts of soul, or body, but onely corrupteth, infecteth, & disordereth them: whence also ariseth in the mynde, ignorance, errour, doubtinges, & vnbe­leef; & in the will, & affections, perversnes, & disorder, with manifold lusts, to the fullfilling & execution whereof, the bodily instruments are di­sposed. But the reason brought, that sin can not abolish Gods work, or Creatures, is frivolous: For God suffering sin to enter, suffereth therein an abolition of his own work & creature. It is confessed, Propos: 11. That Adam sinning, dyed the death, & lost innocency, peace of Conscience, & the comfortable presence of God. Now was not this spirituall death which Adam dyed, an abolition, & de­struction of his spirituall life, innocency, &c: works of God, & his creatu­res? the same may be sayd of the whole Image of God. What were these but workes of God, creatures, & created graces, & endowments, wrought in him, & bestowed on him by the hand of the Creatour, which sin abolished both in him, & in his posterity by naturall propagation? as will appear in the refutation of the 18^th Conclusions: which is,

That Originall sin is an idle term, & that there is no such thing as men intend by [...] 8 Con­clusion. the word. Eze: 18. 20. Because God threatned Death onely to Adam. Gen: 2. 17. not to his posterity, & because God created the soul. Heb: 12. 9.

[Page 107] That Originall sin is an hereditary evill, I shall prove hereafter, (God assisting) and do answer to the Scriptures; & frist to that in Ezech: The soul that sinneth shall dy, the sonne shall not bear the iniquitie of the father. The Prophet speakes of such children as forsake sin, & repent, as the whole context sheweth, which was to reprove the hypocrisy of the Iewes, who complay­ned of injustice from God in punishing them, who were holy, for their fa­thers sins. Besides, all Adams naturall posterity were souls sinning in him: whom in that his sin, we must not consider as a private person, but as the common father of mankinde, communicateing with the nature, the sin (which was not merely personall, but naturall) with his naturall posteritie: both which are also their own, as on the cōtrary, the second Adam Christ, & his righteousnes is so communicated with the members of his body, as every faithfull person may truely say, that both he, & it are his. And hence was it, that in the punishment of this sin, the earth was cursed; not to him alone, but to his ensueing posterity: neyther was Eve alone to suffer the sor­rowes of conception, & childbirth, but all her daughtes after her: neyther were the Cherubims set to keep them two alone, but all their after posterity out of the gardē of Eden: & so is it for death it self, & all the passages which lead vnto it: according to that of the Apostle, as by one man sin entered into the world & death by sin, even so death went over all men, in whom all have sinned. Rom 5. 12. Where they further alleadge, that because God created the soul, that is doth immediate­ly create the soul of every particular person: Hebr: 12. 9. ther, is therefore no [...]riginall sin they take too much liberty both for the exposition of the Scrip­ture, & their inference vppon it, shewing no reason for the one, or other.

First then by [...]. flesh. Heb: 12. 9. (for so it should be turned, & not bodyes) is not ment the bodyes of men without soules, which the parents do not cor­rect, that is [...]. correct with instruction, as the word signifyeth: nor by spirits, soules without bodyes, since God is the father of the bodyes of mē, & of all creatures, Iob: 38. 28. Luk. 3. 35. but as by flesh is oft in the Scriptures ment earthly things (for which our naturall parēts trayn vs vp, & correct vs) & as God is our spirituall Mayster, & guide, to the meaning may well be, that if for the conveniency of this life, we submit to the chasticemēt of our earthly father, much more ought we to humble our selves to the discipline of our heavēly father, for spirituall things. 2^dly since they generally who think the soul to be created immediately, & infused, do not onely hold Originall sin, but also shew how they conceiv it to be propogated, it is but presumption in these men (without answering what others so ordinary bring to the contrary) thus to conclude, that because the soul is thus immediately created, therefore there [...]s no originall sin. But as I see small reason to persuade me, that the dead [...]ody, before the soul be vnited with it, can be the proper subject of sin, [Page 108] or meanes to traduce it, or indeed any way sinfull, more then after it be separated from the soul: and lesse reason, that the same body can infect the soul, being of spirituall nature, with any contagion of sin, though it might hinder, or fayl it, in some outward exequution; so seemeth it to me much more agreable vnto truth, that the blessing of God to encrease, & multiply did as well geve vertue, & power vnto mankynde, as vnto other kyndes, to beget,Gen. 1. [...]2. 28. & generate their like: & not onely a dead carkas, & livelesse body, inferiour to the issue of bruit beasts, which do procreate their kynde, both body & soule, or life. Neyther see I how Adam could be sayd to have begotten a sonne after his own Image, Gen: 5. 3. opposed to Gods Image v: 1. that is, sinfull, and corrupt, if he onely had begotten the body, & not the soul also: which I think he did, even the whole, the whole; after a maner convenyent to ey­ther nature. And if these two Positions can not stand together, that God createth the soul immediately: & that there is originall sin: where these men conclude, that there is therefore no originall sin, I conclude contrary wise, that therefore the soul is not immediately created, nor the place to the Heb: so to be expounded; since the proufes for originall sin are so certayn, & evident.

And that it is no idle term, (as is imagined) but a miserable calamity possessing all the posterity of Adam by naturall generation, & ever by them to be bewayled, & purged out, I hope playnly to prove, & with all, that by reason of it they are naturally vnable to chuse, or will any thing spiritually good, or truely pleasing God.

And for this, (remembring what I have formerly noted from Rom: 4. 12. about all mens sining in that one & first man) observe we, that these men confesse every where, & truely, thatIoh. 3. [...]3. 5. a man must be regenerate, or borne anew, before he can enter the kingdom of God. wherevppon it followeth necessa­rily, that by the first birth, & generation all men are excluded from the kingdom of God. And if by the first birth men be not corrupt, then is not the second birth simply necessary: but all are rather to indevour to pre­serve the purity of the former. And this myne argument is further confir­med, where Christ our Lord teacheth, that, that which is borne of the flesh, [...] flesh, that is sinfull, which he therefore opposeth to the spirit: and so the se­cond,Ioh. 3. 6. or new birth by the Spirit, required for that entring the kingdom of heaven, to the first, or old birth, by which all men are naturally excluded. And theRom 3. 23. same it is which we read, Ioh: 1. v: 12. 13. that the sonnes of God are borne [...] of blood, nor of the will of the flesh, nor of the will of man. In which respect also [...] treating of man borne of a woman, sayth, that no man can bring a clean thing [...] Ioh. 14. 4. of filthines. Hence also was it, that David bewayling his sins of adultery [...] murder in particuler, & leading both himself, & others from the stream [Page 109] to the fountayn, doth confesse that he was born in iniquity, & conceived in sin. Psal. Ioyn with all these that, which the testifyeth both of Iewes, & Gentiles, that they were by nature children of wrath, that is born such, as the word nature importeth. Hence is it that Iude speaking of such deceavers, as had crept intoEph. the Church, & taken vppon them the profession of Christ, & after turned that grace of God into wantonnes calles them corrupt & rotten trees, & twice dead, v: 4. 12. who had they not been first dead in Adam in trespasses, & sins. Eph: 2. 1. how could they have been twice dead? Ad we vnto these the conside­ration of the Circumcision of the Lords people of ould, livelily teaching, that nothing comeing of mans vncleane seed naturally, could be clean, as Iob sayth, which was also further declared in the vncleannes, & so in the purification of every woman after Child birth, by burnt offeringes, & sin offerings.

Lastly even common sence, & experience, which teacheth the most sim­ple, confirmeth this doctrine of originall sin. Who seeth not in children even from their cradels, the fruit of this bitter root? crying (as Austin confes­seth of himself) to be avenged of their nurses, being naturally prone to ly­ing, for complaints, or excuses, though so brought vp, as they hear no ly tould: also prydeing themselves in any gay, or gorgeous thing, & despise­ing others which want the like: and so evident is this to sence, & experien­ce, as that the fyre is warme, & a stone heavy.

Now the same Scriptures which prove this naturall, & originall sin, serv also to disprove all originall, & naturall freedom of will or other power to any good thing truely spirituall, or pleasing God. I will apply some of the forenamed Scriptures, & ad some others to that purpose.

And first, since all must be regenerate, or begot, & borne anew, before they can enter, or see, the kingdom of heaven, Io [...] [...] this wholy difarmeth the naturall man of all power vnto spirituall things, without a supernaturall regeneration, [...] or new birth by that incorruptible seed of the word of God [...] & spirit of life: which must also be of the whole, & of all the parts, as is the first generation. Agreable wherevnto is that Eph: 2. 1. where all are sayd to be dead in tr [...]spasses, & sins. These mē graunt it of Adam, by his offence: & that Scripture, with others, teach the same of all men by nature, & through that his one offence. And as no motion, or action of naturall life, can possibly be made, or performed, [...] by a man naturally dead; so neyther any spirituall motion, or action, by any dead spiritually, till God breath into him anew that his quickening spirit, the spirit of lyfe. And as of things vnknowen there is no desyre, or will, so is it not possible that the naturall or animall man (for that title is geven him of his more noble parte the soul) which knowes not, [...] 8. 5. nor is capable of the things of the spirit, being discerned spiritually, should will, or desire them. Yea being [Page 110] offered by the preaching of the Gospell, they are foolishnes vnto him, & things which he savoreth not: the very wisdom, or myndeing of the flesh being enmity against God, with is not subject to the law of God, nor indeed can be. If it be asked why doth God then require it should be, or punish men where it is not? it is easely answered, that this inability cometh by mans own defalt. God made all men in Adam able to keep the law: & the obedience there­of is due debt vnto God: now the inability of the debtour, & his heyrs (especially by their own default) is no sufficient discharge of the debt vnto the Creditour who lent it: so neyther doth mans inability preiudice the Lords right, but that he may in the course of iustice, require that obe­dience to his holy law, vnto which by creation he enabled mankynde. And for fayth in Christ, & repentance, (which are the summe of the Go­spell) God doth not requyre them, as due from the creature, to a Crea­tour, by order of iustice, but as conditions convenient vnto man, dead in sin & misery, if he wilbe made partakers of that Life & light come into the 19. world; & offered by Christ: which whilst men dispise, loueinge darknes more then light because their works are evill: their condemnation followeth vp­pon their impenitency, & vnbeleif, as doth the death of a wounded man vppon his wilfull contempt of the sovereign salve offered for his healing.

To conclude then, they of whom God requires this fayth, repentance, & obedience, eyther yeald it him answerably, or not? If not; as they can not, so their own hearts & consciences will witnes agaynst them, that they will not; but do on the contrary willingly withstand, & with draw from the Lords commandements: who are therefore inexcusable, & have no cause to complayn, save vppon themselves. And for them who yeald submission by the effectuall work of Gods spirit writing faith & the law in their harts, much lesse have they cause of complayning agaynst God, but onely of thankesge­veing for the grace received, [...]. 10. [...] 3. by which he hath even created them anew as his workmanship: not being fit of themselves, as of themselves, so much as to think a good thought, but haveing God workeing in them both the will, & deed, accord­ing to his good pleasure.

It is added, [...]on­ [...]on. that if Originall sin might have passed from Adam to his posterity yet is the issue thereof stayed by Christs death, which was effectuall, & he the lamb of God slayn from the begining of the world. Apoc: 13. 8.

I answer that he was indeed from eternity that lamb of God, v. 29 in tyme to be slayn: but to take away the sins of the world, as Iohn witnessed of him: and so his death was effectuall. It is confessed, & truely, Conclus: 30. That Christ is become the Mediator of the new Testament, & Priest of the Church. This new Testament, is established in his blood: and he a Priest for vs, as he offered, [Page 111] and gave him self a Sacrifice, & Ransom for vs: and this bloodshed was for the washing away of sins: this Sacrifice for procureing Pardon: and this Ransom for the freing of them, that are taken captive by sin, and Sathan. This stopping then of the issue of sin, as it is intended, is but a fiction.

That Infants are (as is further affirmed) conceived, & born in innocency without sin is contrary to the Scriptures:20 C [...]clusi [...] as, that they are all vndoubtedlie saved, is a peremptory affirmation, but without ground. Vnto the Scrip­tures brought to prove it, which are Gen: 5. 2. & 1. 27. compared with 1. Cor: 15. 49. I answer that by the Image of the earthly Adam, in the last Scrip­ture is not meant the Image of God, in wisdom, righteousnes, & holynes, accord­ingCol. 3 Eph. 4 to which Adam was sayd to be created in the former places: but that corruptible, & ignoble state of the body in death, from with at the resur­rection of the iust it shalbe freed: which therefore vers. 50. is called flesh & blood, which cannot inherit the kingdom of heaven: and corruption, which cannot inherit incorruption. It should rayther be mynded, that Moses speaking of Adams estate in innocency, sayth he was created after Gods image & likenes: Gen. 1 27 & Gen. [...] but speaking of him after his fall, & of his estate then, sayth that he begat a sonne in & after his own likenes & image, that is sinfull & miserable. It is further ob­jected, from Rom. 4. 15. that Where there is no law there is no transgression, or sin. and agayn from Rom: 5. 13. Math: 13. 9. Neh: 8. 3. that the law was not gi­ven to Infants, but to them that could vnderstand. I answer, that the law is eyther given vocally, & in the letter spoken, & written, & so it is not given to In­fants, no nor to thousands of men, & woemen in their persons: or written in the heart by creation with the finger of God: & so all Infants have it gi­ven, as both experience, & also the Scriptures testify, where they teach that the very Gentiles, to whom it was never vocally preached,Rom. [...] 15. shew the effects of it written in their harts: Vnto the fullfilling of which law all Infants by nature corrupted are averse, & disposed to all disobedience, even as the whelpes, & cubs of foxes, & wolves, are disposed to pray, & raven from the first, though they cannot actually so practise. Besides in Adam the cōmon father of man­kynde all his posterity (being in his loynes) received, as the Image of God, & Lordship over the creatures, so the law of God; as † Levi, long before he wasHeb. 7 born, did in Abrahā his father (in whose loyns he was) pay tithes to Melchizedek.

That all actuall sinners bear the Image of the first Adam in his innocēcy, fall & resti­tution 21 Co [...]clusion in the offer of grace. 1 Cor: 15. 49. & so passe vnder this threfold estate, is vn­sound sundry wayes. The great misinterpreting of the Scripture, I have shew­ed in the last Conclusion: as also Concl: 18. that neyther all, nor any of his natu­rally conceived posterity bear the Image of his innocency: neyther yet all of them in the offer of grace; though the offer of grace not received, [Page 112] is a very naked Image of restitution. How many thousands never had the Gospell (the onely meanes of their restitution) offered them? but sinning agaynst the law of nature written in their harts, & in the creatures, & with­holding that truth of God in vnrighteousnes, have been given over of God to re­probate myndes, & so perished in their sins, as the Apostle teacheth; Rom: 1. & 2.

That Adam being faln, God did not hate him, but loved him still, & sought hisCon­sion. good, Gen: 3. 8. 15. Neyther doth he hate any man, that falleth with Adam, but that he loveth mankinde, and from his love sent his onely begotten sonne into the world, to save that which was lost, Ioh: 3. 16. And that God never forsaketh the creature till there be no remedy, neyther doth cast away his innocent creature from allCon­sion. eternity but casteth away men irrecoverable in sin. Esa: 5. 4. Ezech: 18. 23. 32. & 33. 11. Luk: 13. 6. 9. And that as there is in all creatures an inclination to their young to do them good, so in the Lord towards man infinitely: who therefore doth25 [...]nclu­ [...]. not create, or predestinate any to destruction, no more then a father begets his childe to the gallowes. Ezech: 33. 11. Gen: 1. 21. 15. 49. Gen: 5. 3. must be received with sundry limitations.

For first it is true, that God hateth nothing that he hath made, so far as it is his worke: but as sin comeing in hath destroyed the worke of God, though not in respect of the nature, or being, yet of the integrity, & holy being of the creature; so God, through his vnchangeable holynes, hateing sin, doth also most fervently hate, & abhor from the sinfull creature, in whom it reigneth, in respect of it, as the † Scriptures do expressely, & plen­tifully [...]al. 2. 3 [...]l 5. 6. teach. And God loveing himself, & his own holynes in the first place, & most, and the creature, & his good, but in the second place, the love of the creature must give way to the love of himself, and so he necessa­rily [...] 16. 5 [...]. 1. 16. hate the obstinate sinner. And this it is most needfull for all men firme­ly to beleve, & continually to bear in mynde, that they may alwayes be­wayle their sins, & nourish in themselves the hatred of that, which God so hateth, & for it, the creature; & for which he punisheth it with most horri­ble curses, & punishments for ever.

And yet even in the very exequution of his most fearefull vengeance vppon the reprobate, men, & Angels, he retayneth the generall love of a Creatour; & out of it preserveth the being of the creature, which in it self, & in respect of the vniversall is better then not to be, though not so in the sence of the person: & also moderateth the extremity of that torment, which he both could, & might in iustice inflict.

Secondly though God do love all men even sinning, as he did Adam sinning, yet not with the same degre of love wherewith he loved him: ney­ther doth he seek their good, as he did his. When he had sinned, & so fled [Page 113] from God, as his enemy, he notwithstanding followed after him, & for hisGen 3. recovery, preached vnto him the Gospell of salvation in the seed of the wo­man: and not onely so, but gave him also an heart to beleve his promise; & repentance, to turn vnto him: whereas many thousands in the world (even the bodie of the Gentiles to speake of, before Christ, & how many now?) never had the Gospell so much as once published vnto them, nor Christ named amongst them, but had, & have onely the sound, & preachingPsal 14 [...] 19 20. Isa. 52. [...] Rom. 19 20. 21. of the creatures, & of their naturall consciences (too much corrupt) by which they were, & are taught, that there is a God, and he the maker & governour of the world, and Iudge of all persons, & things: and to be ho­noured, & inquired after, that his will being knowen, he might be worship­pedAct. 14. 16. accordingly: for the neglect whereof, & the with-holding of that trueth offered, in vnrighteousnes, they were (& are) given over of God to reprobate myndes, Psal. 19. 5. & to all vile affections, & filthy lustes of their own hartes, that so sinning without the law (to wit which the Iewes had, much more without that clearer revela­tionRom. 1 [...] 10 & chw 1. 1 [...] 19. 20. &c. chap 12. 14. [...] 16. of Christ vouchsafed to many others) they might perish by Gods iudge­ment: much lesse doth God seek after all for their recovery, as he did after Adam, by giveing them his † spirit in their hearts, & by it faith, & repentance, to beleve, & to be saved, as he did him. And for the love of God in sending his sonne into the world to save that which was lost. Ioh: 3. 16. it is determined in the same place, to those that beleve on him. But for those that beleve not, but†Mat. 1. 25. & 1 [...] 11. continue in vnbeleif, God did not love them vnto salvation, so as to give his sonne effectually to redeem them from their sins, of which more heare­after.Ioh. 3. [...] 1. Cor. [...] 10. 11. &c.

Secondly it is also true that God doth not cast away his innocent creature nor hath created or predestinated any man to destruction, to wit eyther remayning as he created him, or because he would destroy him: and this, some of the Scriptures, Conclus: 25 do prove, the rest being impertinent: but that GodPhy 1. [...] 2 Tim. 2 25. hath from eternity decreed the condemnation of some for sin, forepurpo­sed by him to be suffered, & so foreseene to be wrought by man, is evident, both by the word of God, as Iude testifyeth of of certain worked men that they were ordeyned of ould to condemnation: & God is sayd to have hated Esau, before he was borne: that is to have purposed the hatred of him for his sin, fore­seene,Iude 3. 4. Mala. 1. 3 Rom 9. 11 13. & forepurposed to be suffered: and also by the worke of God, in that he doth in tyme, cast away, & condemn impenitent sinners: forAct. 15. 18. all Gods workes are knowen vnto him from the begining of the world: and Gods very doing a thing in tyme, is an vnanswerable proof that he purposed the same thing before tyme, & from eternity.

And for Gods forsakeing, or leaving a man vnto himself; as he vsually doth it, for a punishment of former sins, so did he thus leave Adam with­out [Page 114] out any such respect. He could (if he would) eyther have kept him from being tempted, or have delivered him out of his temptation, by his al­mighty power, & grace, & the irresistable efficacy of his spirit: but God, for the tryall of the will of man, & to manifest how weak the most excel­lent creatures are not dependeing wholy vppon the Creatour, & not seek­ing their good & happynes, by cleaving vnto him, the cheif, & vnchange­able good: as also to make way to the further declaration of his mercie, & iustice, did suspend, & withhold from Adam in his temptation, that effi­cacy of grace, by which he could (if he would) have established him vnte­sistably vnto perseverance.

So also could God by his alsufficient power (if such his good will were) recover thousandes, that perish in, & by their sins: otherwise he were not almighty: not that true, which is sayd of him in the Psalm, He doth whatsoe­ver Ps. 115. 3 pleaseth him. Besides, it should els sollow, that sin, & Sathan were stron­ger then he: & which he could not possibly defeat, & withstand: which is, as impossible, as that God should not be God. He is able by his almightyLuk. 3. 8. power, if such his good pleasure be to rayse of the very stones children vnto Abraham: and by takeing away the stony heart, to geve an heart of fi [...]sh, tenderEzech. 11 19. & sensible, & to write in it, his will, & law.

And what the Lords power is, in remedying, & recovering of most despe­rate sinners, may be seen in some particulars. In the recovery of Manasseh 2 King 21 12. 16. an hortible, & apostate Idolatour, a vile sorcerer, & witch, & most cruell murtherer, filling the streetes with innocent blood: of Mary Magdelen possessedwhich 2 Chro 33. 12 13 &c. 1 Tim [...]. 13. with 7 Divels: & of Saul, a persequuter, blasphemer, & oppressour, & that when the fyre of most violent persequution burned hottest in his brest: causing him to breath out of his mouth threatnings, & slaughter, as smoake, Act. 9 1. And since all men are by nature children of wrath, & dead in sins, so that they who are the Lords, have new life put into them, yea are borne, yea whichEph 2. 2. is more, created anew, it sheweth, that the whole being, & life of the spi­rituall man, with all the motions, & inclinations thereof, are of Gods spe­ciall & supernaturall grace; as also that though men in themselves be vtter­ly remedilesse, & irrecoverable, yet are they by Gods grace, & power reco­verable, if such his good will be.

The Scriptures Isa: 5. 4. Ezech: 18. 23. & 33. Luk: 13. 6. 9. speak of the Lords dealing with his Church in the outward ministery of the word, & other common motives to repentance: as is also further manifest Math: 21. 33. 34. &c. & so are neyther to be vnderstood (as here they are) of the Lords dealing with all men, nor at all of the vttermost effica­cy of his spirit, when he pleaseth to worke by it what he can for the recove­ry of sinners.

[Page 115] Lastly touching the similitude brought from a naturall father, I must vse two limitations: the former that a naturall father would not suffer his sonne to come to the gallowes, or desert thereof, if he could possibly in his vt­most power hinder it: he would rather wish not to beget him at all, or that he might never be born: but so is it notwith God, who both willing­ly produceth, & preserveth the creature, whom he purposeth to destroy for sin, which he foreseeth the creature will work, & suffereth him to fall into, though he could (would he vse the vtmost of his power,) hinder both the sin, & punishment. And 2^dly, the hanging of the childe is no way to the honour of his naturall father, but to his greif, & shame every way:Prov. 10. 20. but on the contrary, the destruction of the wicked for their sins is to the great glorie of the iustice of the Creatour, which then it should not be ma­gnifyed, better all men & Angels perish.

Touching this Conclusion, God hath not onely determined before the 26 Con­clus. world, that the way of salvation shalbe by Christ: and foreseen who would follow it, (as they teach) but hath also determined in particular, whom he would effectually call to the participation of that grace: which being his own worke in tyme, he hath therefore purposed before tyme. It is he thatMath. 11. 26. revea­leth this way vnto man from heaven: which flesh & blood cannot do: who also mustEph. 1 [...] 5 [...] 9. 1 [...] Rom 9. 11. 15. drew them, who come vnto it. And this he doth first by sending his Gospell of Salvation to such, as are his (in his decre) Act: 13. 47. 48. & Ch: 18. 9. 10. then by opening the heart (as of Ldia) to listen vnto it. Act: 16. 4. & so workeing in their hearts by his spirit to beleev & obay it, he perfecteth their happynes in glory. Rom: 8. 30. 31. So that God foreseeth that such, & such will beleve, & chuse the way of life, because he forepurposeth to give them this grace, knowledg, will, & power to beleve, & to chuse the good way: & all this of his good & gracious pleasure towards them, on whom he will shew mercie. And this the places brought by those men. Eph: 1. 4. 5. 2. Tim: 1. 9. do most directly prove: so also doth Iude, 4. expressely teach, not that God foresaw who would follow the way of infidelity & impenitency, for which they alleadg it: but whom God hath foreordeyned to condemnation for their wickednes. The Scriptures, then do no where prove any such idle foresight in God, as is imagined by these men, & others: as if God were in truth, but a progno­sticator, & reader of mens destinyes: who could onely fortell, what should be done by, & become of these, & these men.

Touching 27^th Conclus: That as God created all men according to his Image, so hath he redemed, all that fall by actuall sin, to the same end: & that God in his redemption Concl. 27, 28, hath not swarved from his mercy, which he manifested in his creation: & that part of Concl: 28. where it is sayd, that God in his love to his enemies gave Christ to dy, & so bought them that deny him; sundry things are to be observed.

[Page 116] And first, that God did not manifest any mercy, but onely goodnes, inANS. the creation: for mercy presupposeth misery in him towards whom it is shewed. Secondly it is no swarving at all of Gods goodnes, if he extend not the grace of redemption to as many as he did the grace of creation: for then Christ should have redeemed the Angels, (who were partakers of a greater grace of creation:) which he in no sorte did. And if God, did inHeb. 2. 16. iustice paste by the Angels that sinned: might he not in the same iustice have passed by men also? And if he might in iustice have passed by all, (where he could not in iustice, nor possibly create one man vnjust) as no man will deny but our redemption by Christ, was a worke of Gods mercy, & not of his iustice) is it injustice in him to passe by some, who also on their parte take pleasure in vntighteousnes, & to continue in their estate of impenitency, & vnbeleef, loveing darkenes more then light, because then workes are evill?

Of the Scriptures brought: first, that of Ioh: 1. 3. shewes that by Christ, to wit, as God, all things were made, or created, which is nothing to the present matter. And where vers: 16. he sayth, of his fulnes we all have re­ceived, & grace, for grace, he speaks not of all men, but onely of all those, who receive Christ, & beleve in his name, as vers: 12. & are borne of God. vers: 13. So 2. Cor: 5. 19. by the world which God reconciled to himself in Christ, are not meant all that actually sin, but such as by the word of reconciliation preached vnto them, & beleeved by them, have their sins forgeven them.

By all men 1. Tim: 2. 6. is meant all sortes of men, as well Kings, & Ma­gistrates, whom, because they were for the present, persequutours of the Saints, it seems some thought they were not to pray for, as for others, vers. 1. he exhorts to pray for all men: & vers: 2. he shewes his meaning to be for all sorts, as Kings, & them in autority vnder them, whom vers: 4. he sayth God would have saved as well as others: as for whom Christ dyed, & so redeemed them, as well as others. Of Ezech: 33. I have spoken formerly, as also of Ioh: 16.

By the enemyes spoken of Rom: 5. 10. are meant onely such, as are in tyme actually reconciled to God, & saved: as appears plainly, if the place be well considered; whom God is sayd to love, & that not which the com­mon love of a Creatour towards the creature, but with the love of a Rede­mer, in respect of his decre of love, (& not of the actuall application of it) as he is sayd to have loved Iacob, & hated Esau, before they were borne: Actually he did not hate, or love the one, or other, neyther doth or can God love actually wicked men so remayning Psal: 5. 5. 6. Lastly Christ is sayd. 2. Pet: 2. 2. to have bought those deceaveers, in respect of the former profession of ho­lynes, which they made: by which in the judgement of Charity, they were [Page 117] so esteemed: as appears evidently in Iude, who speaking of the same per­sons sayth vers: 3. they were vngodly men crept into the Church.

Now for Christs Redemption, it must be knowen, that the word [...] Redemption, vsed in the Scriptures, is borrowed from the custome of freeing prisoners, taken in war, from death, or bondage, by paying a iust price, or ransom for them. And so to affirm that Christ hath reaeemed all that fall by actuall sin, is to affirm, that he hath payed a price to the iustice of God, for all such, & freed them from the guilt, & bondage of sin, & Sathan: & so consequently, that all who have sinned actually, have fayth, & repen­tance: without which they cannot have forgivenes of sins, nor freedom from the bondage, & guilt thereof. It is confessed (& truely) Conclus: 35. That the efficacy of Christs death is onely derived to thē which mortify their sins, &c.Ioh. 3. Act. 10 43. 2. Cor. 17. and therein directly graunted that Christs death is not effectuall for all mē: and that it is in it self sufficient for all, (being the death of him that was God, Act: 20. 28.) we acknowledg: as also that no particular person (not haveing sinned agaynst the holy Ghost) can be excluded eyther by himself, or vs, from the number of them, for whom Christ dyed. It were agaynst fayth to pray that God would save all the men, that are, & shalbe in the world to the end thereof: but love teacheth me to pray for any person par­ticularly, vppon occasion.

Now for that these men alledg Rom: 5. to prove that Christ redeemed all who sin actually: and Mr Helw: & others much insist vppon the same place, to prove that he redeemed all, who sinne in Adam: and so would have a fre­will though not by nature, which they dislike, but by grace given to all: as if Turkes, and Pagans, and all the wicked world were in Christ, and so free from condemnation Rom: 8. 1. and they who had crucifyed the flesh and the lusts thereof: Gal: 4. 24. which they must be, before they can be partakers of the grace of God through Christ, or of any frewill through him: Ioh: 15. 5. I will playnly, and briefly prove (the Lord assisting me) that the Apostle intends neyther the one, nor the other, but the contrary.

The Apostles meaning there is to shew the priviledges of the faythfull: that notwithstanding all their afflictions, They have peace with God: accesse vers. 2. 3 [...] vnto his grace and hope of glorie. having by fayth assurance of the love of God shed into their hearts by the holy Ghost. This love of God he confirmeth vnto them, by the work of their redemption: and proveth that since out of the love of God, Christ dyed for them when they were sinners, & instifyed them by his vers. 1. [...] blood, much more should they be saved from wrath through him, and that if when vers. 10 they were enemyes, they were reconciled to God by the death of his sonne, much more be­ing reconciled they should be saved by his lyfe: and agayne, That they who had re­ceived vers. 17 that abundance of grace, & gift of righteouses, should reigne in lyse by Iesus [Page 118] Christ: and in the last place, that, that Grace should reign through righteous­nes vnto eternall lyfe by Iesus Christ our Lord. Which grace he also amplyfieth, and confirmeth by comparing Christ as the 2^d Adam, with the first Adam: teaching that both the one, & the other did, & do propagate to all theirs, what theirs was: the first Adam, sin, & death to all comeing of him natu­rally: the 2^d Adam Christ, righteousnes, & eternall lyfe to all that are in him spiritually, & for whom he died. The meaning thē of the Apostle seems vnto me plainly to be this: that for whomsoever Christ did indeed and ef­fectually dy, they should certainly be saved: & that whomsoever God did reconcile by his death, he will much more save by his lyfe, notwithstand­ing their afflictions & all other the enemyes of their salvation: & so to be the same in effect with that which the same Apostle hath Rom: 8. 28. that all things shall worke together for the best vnto them that love God even vnto them who are called of purpose: & that those who are predestmate are also called, & iustifyed, & glorifyed: & vers: 32. 39. that to them, for whom God hath not spa­red to give his sonne, he will give all things with him: and so victorie over sin, & Sathan, & their own flesh, with all temptations, so as nothing shall separate them from the love of God.

From Rom: 5 then, may be more truely (& I am persuaded vndeniably.) concluded, these two things. 1. that Christ did not effectually dy for, or re­concile by his death all men in particular: for then all should be saved by his lyfe: & 2^dly, that whomsoever he so died for, & effectually reconciled, they shall be kept by the power of God, & of his grace, vnto eternall lyfe: yea He that beleveth in the sonne, sayth Iohn Baptist, hath eternall lyfe: & drinke­ing [...]. 3. 36. [...]. 4. 14 once of the water which Christ giveth, he shall never thrist agayn, but it shall be in him a well of water, springing vp to eternall lyfe. A wellspring (we know) is never wholy dry, though a ditch be: as it is also one thing to drink of this water of lyfe: and another thing onely to tast of it: which they that do, may fall [...]eb. 6. 4. 6. away, as never haveing had their thirst indeed quenched in them, nor ha­veing drunk in the rayn of grace, as vers: 7. And it is well to be observed by vs, how carefully the Holy Ghost in this, & in other places, pre­venteth both the offence at, & errour about mens falling away from their holy profession.

We read of some in the parable of the sower who receiv the seed of the word with ioy, & in whom it hath also got some kyndeof growth, and yet theyMath. 13 [...]5. 7. & [...]. 21. 22 [...]. 23. come to nothing: but we fynde in the same place, that the soyl of those mens hearts, was never indeed good: but at the best, as stony & thorny ground: But the seed sowen in the good ground indeed, decayes not, but growes vp, and is fruitfull to the harvest.

[Page 119] So Paul 2. Tim. 2. sheweth that some there are, who have their fayth vers. 1. 19. 20 destroyed by heresyes, & evill lyfe: but he geves vs to vnderstand in the same place, that these men were never indeed vnder the seal of Gods election, nor knowen of him, nor vessels of honour, of silver, & of gould.

The Apostle Peter likewise speaketh of some, who denyed the Lord2. Pet. that bought them, to wit, being iudged by their former profession, but in the same place he shewes that the same persons were but indeed dogs and swine, at the best, though outwardly washed, and disburdened of such sins,vers. [...] as clogged their Consciences, as is the dog by vomiting of his surchargure. And Iude vers. 4. speaking of those verie men expressely chargeth them, but to have crept in, at the first, &c.

Lastly Iohn speakeing of many Anti-Christs who went out from the true1. Ioh. 18. 19. Church and Christians, sayth plainly that they were not of them, that is not of the number of Gods truely annoynted ones: and that by their not con­tinueing with them it appeared, they were never of them. For they that are borne of God cannot commit sin, because the seed of Gods word abydeth in them, as it followeth in same Epistle: Chap: 3. 9. and thus much in effect these men confesse, when they teach (as the truth is & Scripture proveth) Concl: 47. That the regenerate man shalbe a piller in the house of God, & shall goe no Rev. 3. more out. And if men truely iustifyed, & sanctifyed should wholy fall away, they could not possiby be recovered, but were as trees twice dead, and soIude 1 [...] to be plucked vp by the roots: neyther can there be two new birthes, any more then two first birthes: and if there might, then must there be also an answerable repeating of Baptism, which is the lavacher of the new Tit. 3. birth.

To conclude this poynt [...] they who eyther hould that Christ ef­fectually redeemed all from their naturall corruption, or that any truely iustifyed, and sanctifyed, may wholy fall away and perish, do devide Christ from himself, and make him a party Saviour: and a Preist for some to redeem them by his death, to whom he is not a King to save them by his lyfe: & a Saviour in parte to the very dam­ned at the last day: freeing all of them from the guilt of their origi­nall sin: and many of them, even from one part of their actuall sins, namely, so much as they wrought, before the tyme of their falling away, but not from the rest. Which how vayn a thing it is to imagine, and how derogatorie to the excellency, & perfection of Christs sacri­fice, and mediation, needs not be shewed. All who have any parte in Christ, are in Christ, & so free from condemnation: & vnto whomsoever heRom. 8 shall appear a Saviour they are his people & he shall save them from all their sins, & not from some part of them onely.

[Page 120] That the sacrifice of Christs bodie, & blood offered vnto God his father vppon the crosse, though a sacrifice of sweet savour, & that God be well pleased in him, doth not reconcile God vnto vs, who did never hate vs, nor was our enemy, but reconcileth vs vnto God, 2. Cor. 5. 19. & slayeth the enmitie, & hatred, which is in vs agaynst God, Eph. 2. 14. 16. Rom. 1. 30. is most vntrue, and indeed a very pernitious do­ctrine, destroying the mayn fruit of Christs sacrifice, & death.

As one of the Scriptures quoted, which is Rom. 1. 30. speakes of wicked mens hateing of God, so are the rest meant of Gods hatred towards wic­ked men: which they also fully prove. And if the sacrifice of Christs bodie, & blood vppon the crosse were a sweet smelling savour vnto his father, is it not evident that we did formerly stinck in Gods nostrils by reason of our sins? Where he gave himself a sacrifice for vs, was it not to appease the fa­thers wrath towards vs? In which respect he is sayd to be our propitiation, Ioh. 2. [...]2. & advocate if we sin: being as our eternall high priest (sprinkled with the blood of his crosse) entered the most holy place, the heavens, & there ap­pearing continually to pacify the wrath of his father, & to procure for vs all grace. Who also to redeem vs from the curse of the law vnder which we, with all [...]ll. 3 10 Cor. 6. [...]. flesh, were, was made a curse for vs: paying a price for vs to satisfy the iustice of his father. And if God be well pleased in him, doth it not follow that he is displeased without him? So by the reconciliation of the world vnto God through Christ. 2. Cor. 5. 19. is not meant our laying aside of hatred, & enemitie [...]ath. 3. [...]. agaynst God (though that follow vppon the other) but the takeing away of his hatred & enmitie towards vs, as is evident in that the Apostle in the for­mer verse placeth this reconciliation in Gods not imputing our sins vnto vs: the end of his exhortation vers: 20. being to provoke vs to the growth of fayth for the applying of the same. Neyther speaketh he Eph: 2 of the slay­ing of the enemitie & hatred in vs agaynst God, as is sayd: but first of the slaying of the hatred betweē Iewes, and Gentils, by breaking down the partition wall of Ceremonies: and 2^dly, & more principally, of slaying the hatred wherewith God hated both, for sin, being the one, & other by nature children of wrath vers: 3. that is vnder the wrath of God, as their deserved inheritance. So that the chief, & first work of our redemption by Christ is the freeing of vs from the guilt of sin, & most fearefull wrath of God, by paying the price of his pretious blood for a ransom to the iustice of his father, thereby pro­curing him of a most severe, & fearefull Iudg to become vnto vs a gracious father, and to love vs vnto life: which love of his being shed into our hearts by the holy Ghost, & we being thereof persuaded, doth effectually allure vs to love him agayn, who hath so loved vs in his sonne.

Now whereas in Conclus: 57. & so foreward many things concerning56. 57. Conclu­sion. fayth, repentance, the regenerate man, & new creature: are set down both vnsound­ly [Page 121] & vnorderly. I thinke it best breifly to note down in the first place, the trueth, & order of those things: & so to compare therewith the particu­lars in the confession.

This worke of grace then in the generall God beginneth ordinarily by the Ministerie of his word, & first of the law: which (through mans inabi­litie to keep it) convinceth, & condemneth him, & so leaves him vnderRom 8. 3. & Chap. 7. 7. Gal. 3. 1 [...] Gods curse: from whence also aryseth in the minde a servile fear of God, & his iudgments, with greif & sorrow in respect thereof, which is com­monly called legall repentance, or (better) penitency, & so a dispayting of all remedie in a mans self. Then cometh the Gospell of glad tydinges, offe­ring gace, & mercie vnto those who being weary & heavy laden do come vnto Math 1. 28. Act 13. 48. 2 Cor 3 2. Cor. 2. 10. 11. 1 [...] &c. Christ for ease, & rest, by beleveing in him; which so many do as are ordeyned of God to eternall lyfe: God with & by the same Gospell Ministring, & convey­ing the graces of his spirit into the heart, (by which a man becomes of a naturall man, a spirituall man) and of these graces first, & principally fayth, by which Christ is received. Ioh: 1. 12. and the lyfe of grace begun, as Paul testifyeth. Gal: 2. 20. that he lyved by fayth in the sonne of God. From which fayth, and assurance of the forgivenes of sins, and so great love of God shed into the heart of a miserable sinner, ariseth, by reflexion, as it were, a love agayn towards God, & from this love, a godly sorrow for sin wroughtLuk [...] 4 2. Cor. [...] 10. agaynst so good a God: and from this sorrow, true repentance, and the turn­ing of the heart from evill to good, with an hatred, feare, and earnest en­devour to avoyd sin in respect of Gods mercy: as on the contrary a love, desire, & constant endeavour of and vnto whatsoever pleaseth him. Now allPs 103. 4 [...] & 130. [...] 1 Cor. 1 [...] 4. these, and all other truely spirituall graces, howsoever wrought by that one Spirit, and at one tyme, yet are in the order of nature, & manifestation, one before another, & so fayth the cause of the rest.

Where then it is sayd Conclus: 56. that the new creature followeth repen­tance, it is not so in trueth (nor the Scripture brought which is Luk: 3. 6. any thing pertinent) though to our sence, and manifestation, it seeme so to be. For this repentance is a worke of man immediatly (though for­merly wrought in him of God: 2. Tim: 2. 25.) & so followeth the worke2. Cor. 7 [...] 10. of our regeneration, or recreation, which is Gods work. Repentance arisethMath. 7. 18. from a godly sorrow which can onely be in a godly man, as a fruit of a good tree: and this godly man (all being vngodly by nature) must be a new creature, or regenerate of God: though for the perfiting of our new crea­ture, and till the ould man be wholy crucifyed, repentance be required, as a cause, or meanes thereof. So neyther doth repentance go before fayth, as58 Con­clus. Heb. 11. [...] Act. 15. [...] it is put Conclus: 58. but followeth it as a fruit thereof: without which no man can please God; and so not repent aright: our repentance arising from a [Page 122] sorrow for the offending of God, this sorrow from the knowledg of his love towards vs, which is faith: which faith purifieth the heart, & is the begin­ingAct. 15. 9. of all spirituall lyfe in vs, as I have formerly proved.

That man (viz. naturall) hath power to reiect the motions of Gods spirit, (as is affirmed) I acknowledg, and the two Scriptures Math: 23. 37. Act: 7. 51. besides woefull experience, prove it: but deny, that he hath power to receav these motions, till God by the supernaturall gift of grace open his eyes, and change his will therevnto, as hath formerly been proved in the 18. Conclus: The 3^d Scripture which is Acts 6. 10. speakes of no such thing, but onely shewes how mightely Steven confuted his adversaries in disputation.

The last place which is Rom: 10. 14. sheweth that none can beleve without preaching: & vers: 18. that the Gentiles had God preached vnto them from the beginning, by the sound of the creatures, as Psal: 19. 5. neyther can more be thence proved. Lastly in the 58^th Conclusion, the new creature is ill, and daungerously made a parte of our iustification before God, Rom 3. [...]4. 25. [...]8. which the Scriptures do ascribe onely to faith: and the free grace of God, through that redemption that is in Christ Iesus. Our redemption then, or in­stification properly taken, is in Christ, & not in our selves, as it should be, if it stood in our sanctification, or the new creature, which is affirmed. Our sanctification, or renovation is an inseparable work of that fayth by which we are iustifyed, Act: 15. 9. but doth not answer the rigour of Gods iustice, nor can present vs innocent, before his iudgement seat, be­ing imperfect in this world, by reason of the roote of sin yet abyding in vs, which we can not pluck vp out of our hearts, as is confessed Proposition 67. though els where denyed. That onely the righteousnes of Christ can do, being imputed by grace, and by fayth receaved: Who was made sin for vs, [...]. Cor. 5. [...]1. that we might be made the righteousnes of God in him. Now as Christ became sin for vs, not by haveing our sin dwelling in him, but imputed vnto him, so we become the righteousnes of God (that is perfectly righteouse be­fore God) by his righteousnes imputed to vs, and not by that which dwelleth in vs: which was also livelily figured in, and is effectually pro­ved by the sacrifices vnder the law, by the offering whereof, as the vn­clean person, or he that had sinned, was legally cleansed, and purifyed, and his sin forgeven: so by the merit, and purity of that one oblation ofLevit. 5. 10. 13. 16 18. Christ offered once for all, and applyed by fayth, are we cleansed from the guilt of sin, & reconciled to God for ever.Ch [...]p. 12. [...].

That God doth not in our regeneration vse the helpe of any creature, nor doth it by the doctrine of faith & repentance, but immediatly in the soule, is an ould59. Con­clusion. errour of the Anabaptists condemned expressely by the Scriptures brought [Page 123] to iustify it. The first whereof is Iam: 1. 15. where God is sayd to have begotten vs by the word of truth: which word therefore we are to be swift to hear. vers: 19. which is els where called good seed, and the word of life. which word even that which was preached by the Apostles. vers: 25. is al­soMath. 13 3. called 1. Pet: 1. 23. the immortall seed, which falling in good ground neverPh. 2. 15 Mat. 13 [...] 8. 23. perisheth, but bringeth forth fruit to eternall lyfe.

Not to trouble the Reader with many Scriptures for the proufe of that which every regenerate mans experience doth confirm, the Apostle calling him self the father of the Corinthians, who had in Iesus Christ begot them by the 1. Cor. 4. 15. gospell, and them his children in the same respect vers: 14. and Onesimus his sonne, whom he begot in his bonds: and Titus his naturall sonne, according to the Phil. 10. Tit. 1. 3. Common faith, expressely teacheth the vse of mans ministerie for the regene­ration of the elect, & ministration of the spirit of lyfe. 2. Cor: 3. 6.

Alike, if not more deceiptfull, and daungerous is that other Propo­sition.

That the new Creature, which is begotten of God, needeth not the outward scriptures, creatures, or ordinances of the Church to support him, but is above60 61 62 63 Concl. them. 1. Cor: 13. 10. 1. Ioh: 2. 27. seing he hath in him self 3. witnesses, the Father, the Word, & the Holy Ghost, which are better then all scriptures, or creatures, though such as have not atteyned the new Creature need them, for instruction, comfort; & to stir them vp, &c. 2. Pet: 1. 19. 1. Cor: 11. 26. Eph: 4. 12. 13.

Let the Scriptures brought be judge, and they will plead theyr own dignitie agaynst them, by whom they are thus vilely debased. In 2. Pet: 1. 19. The Apostle doth not compare the inward spirit with the outward Scriptures, but the Scriptures with themselves, the writings of the Pro­phets, which he compares to a light shineing in a darke place, vnto the writinges, and preachinges of the Apostles, which revealing Christ come in the flesh, he compares to the dawning day, and morning star. Besides even they whom Peter exhorts to attend vppon the Scriptures, had ob­teyned the new Creature: as haveing obteyned the same pretious faith with Pe­ter, and all things b [...]nging to lyfe, & godlynes by the divyne power: who are2. Pet. 1. [...] 3. also expressely sayd to be regenerate vnto a lovely hope. 1 Epis: 1. 3. & vers: 23. to be borne anew, by the immortall seed, the word of God. So were the Co­rinthians also borne anew, in that they were (though but) Babes in Christ, 1. Cor. 3. 1. and having much flesh yet abyding in them: who were to vse the Lords Supper, to shew forth his death till he came, that is till his generall come­ingPhil 1. 6. 1. Thess. 5 2. to judgement, or speciall, at their death. 1. Cor: 11. 26. which is the 2 d Scripture.Act. 1. 11 Revel. [...]. 15.

[Page 124] So for the 3^d Scripture: Eph. 4. 12. 13. the Apostles meaning is not that the godly should have no further need of the Ministerie for their edi­fication, when they were come to a perfit man, as there he speakes, that is when they ceased to be as children, wavering mynded, & caryed about with every wind of doctrine, but that they should so vse it, as thereby to bring them to that per­fit, & manly estate, and therein to establish them. Neither doth the par­ticle Vntill importe a ceasing of the vse of the Ministerie when men become perfit, and growen past that childish waveringnes there reproved, but a not ceasing before then: as it is also vsed sundry tymes in the Scriptures, as, 1. Tim. 4. 13. Revel, 2. 25. & els where.

In 1. Cor. 13. 10. 12. the Apostle doth not speak of the estate of per­fection [...]ers. 8. 9. [...]0. 11. in this lyfe, but in that to come, when the measure of our knowledg shalbe perfit, which is now but in parte, and but as a childes in comparison of a mans: as it shall also be immediate, & we see God face to face: when there shallbe no vse of the glasse of the word, and ordinances, when prophecying & tounges shall cease, yea when even fayth, & hope shall cease: (the things belee­ved & hoped for being fully attayned) & onely love shall abyde, which is therefore called the greatest of the three vers. 13.

The Apostles meaning also 1. Ioh. 2. 27. is greatly mistaken: which is not that the anoynting, or spirit which they had received, set them above the Scriptures, and all outward teachings: but that he needed not teach them, as ignorant of these things, which by that anoynting, or spirit, were sealed vp vnto their Consciences: as where Paul tels the Thessal: that he needs not wryte vnto them of brotherly love, because they were taught of God one to love another, [...]. Thes. 4. 9. his meaning onely is, that they were not without that grace, but did prac­tise it: yet doth he in the very same place vers: 10. exhort them to encrease more & more. So doth Iohn also write that his Epistle to teach and admonish those anoynted ones to beware of false Prophets & Anti-Christs of whom they were in danger, as of other evilles.

Two other Scriptures are intended, but so misput, as I can not fynde which they are, and therefore passe them by; being also assured they can geve no confirmation to this vayn presumption deceaving vnder a shew of Angelicall perfection.

The reason to prove the Scriptures vnnecessarie from the inward witnes of the Father, Word, & Spirit, is verie deceitfull: since the inward grace doth not abolish but establish the outward meanes, by which it is wrought, & encreased. David had this witnesse in his heart (being a man after Gods heart) and was regenerate, and yet he desires God to teach him the way of his Psal. 119. 33. vers. 18. [...] 16. statutes: and that he would open his eyes that he might see the marvayles of his law: which he professes he will not forget. And being driven from the Taber­nacle, [Page 125] & visible ordinances of God: how did he bewayl his want, & mise­ry? Far was he from this imagined spirituality. The Apostle calles the Gospell the power of God to salvation: and exhorts Timothy to continue in it, to theRom. 1. 17. saveing of himself & others: by the Ministerie whereof, he also laboured to present the Corinthians a pure Virgin vnto Christ. All which places prove the ne­cessary1. Tim 16. vse of it till death, even for the most perfit.2. Cor 2.

And see whether these things lead. The naturall, vnregenerate, and vn­sanctifyed man, can have no right vse of the Gospell, and holie things: and1. Cor. 14. the spirituall, regenerate, and new creature, needes them not. To whom then are they geven: or by whom can they be rightly vsed? And beholdTit. 1. 1 [...] here, the malice, and craft of the Divell, who assayling Gods people con­tinually with his temptations: from which, Peter, and Paul were not free, noLuk. 2 31. nor Christ himself, who was tempted in all poynts, like as we are, but without sin, would yet persuade them, they had no need of their spirituall armor, in spe­ciall,2. Cor. 7. of the sword of the spirit, the word of God: whereof evē Christ himself also in his temptations had vse, yea need, to drive away Sathan, as he had need ofHeb. 4. Eph 6 Matth 1. 4. 7. 1. Ioh. 4. meat and drink to drive away hunger, and thrist: though he could by his divyne power have resisted both, without meanes. Our victorie sayth Iohn is our faith: and the foundation of our fayth, are the writings of the Apostles, & Prophets: & is the foundation of no vse for the standing of the building? or will not the enemy of our salvation easily overthrow the building, whenEph. 2 he hath vndermyned the foundation?

Ad to these things, that the Scriptures, the law & gospell shalbe the Iudg of all, to whom they come. And is any man above his iudge? or if this beRom [...] 12. 16. 2. Thes 2. 4. 1. Pet. 18. not, what is it for man to exalt himself above all that is called God?

Lastly the regenerate are continually to grow in grace, & for that end to de­sire the sincere milk of the word to grow thereby. 1. Pet. 2. 2.

But lo here another mischeif: the perswasion of perfection in holynes; which these men would also have vs think M^r Smith had attayned, a litle before his death. And it made well for the credit of the doctrine, that he did not survive: for then the imperfections of his lyfe, would have disco­vered the errour of the doctrine. Yea verely if this were his fayth here published, it is too evident how far he was from perfection. And for the help of those who are in danger of this great, & deep seduction, I will here insert a few things touching perfection.

And first we acknowledg all the faythfull perfit, and that perfitly, by Christs perfit obedience, and righteousnes imputed vnto them for their iustification: for † by one oblation he hath perfited or consecrated for ever them that are sanctifyed. 2^dly, we acknowledg in them an inherent perfection ofHeb. 1 [...] 14. righteousnes, and holines, which is their sinceritie, integritie, & vpright­nes [Page 126] of heart in all things before God: vsually called the perfection of par­tes: as a childe, though new born is a perfit man in all the parts: & thus Iames sayth that, he who sins not in word, is a perfit man, that is, he is able to bridle all the body. And this commendation the Scriptures give of men, notwith­standing [...]. 2. 3. their frayltyes, that are not hypocrites, & hollow harted: theKing. [...]. 14. [...]. 1. whole man being sanctifyed, though not wholy. 3^dly, we acknowledg also in some men a perfection in degre, not absolute, but in comparison of others, though godly: and that, whereas some are but as children, and babes in grace, others are as grown, and perfit men in comparison, both for know­ledg, stablenes of fayth, and all grace. Which two sorts of men are vsually opposed as strong, and weak, in the Scriptures: vnto which perfection all [...]eb. 5. 12 3. 14. [...]h 4. 1 [...] [...] 13. [...]hil. 3. 15 [...] 15. 1 must strive to attayn, & not continue alwayes children, & babes, which is both shamefull & dangerous.

But for any such perfection in this world, as wherein a man stands not need continually to renue his repentance, and to purg him self of the rem­nants of sin, casting of the ould man, and putting on the new man, and to grow in the knowledg, and grace of God by the vse of the Scriptures, and other Gods ordinances leading thereunto, it is none other but a most daunge­rous delusion of that Prince of darknes transforming himself into an Angel of light.

And to let passe the common infirmities, yea (by occasion) the greater falles (noted in the Scriptures) of those holy men, of whose perfection the same Scriptures testify: as also the dayly, monthly, & yearely sacrifices or­dinarily to be offered of ould, for all & every one of the congregation, as evidences of their guilt, Solomon teacheth. 1. King. 8. 46. that there is us man, that sinneth not; according to which is that in the preacher. Ch: 7. 20. There is not a wise man vppon earth that doth good, & sinneth not. And who can sayrev. 20. (sayth the wise man) I have made my heart clean, I am clean from my sin? And if any man do say that he hath no sin, be deceaveth himself, & there is no truth in [...]Ioh. 1. 8 [...]h. 3 6. vers. 4. 8. him. For though he who is born of God sinneth not, that is commits not, or wor­kes not sin, makeing it his course, & trade, as it were, which onely he doth, who is of the Devill, yet puts Iohn himself in the number of them, who can not say without lying, that they sin not. Thus David acknowledgeth in ge­nerall, [...]sal. 19. 3. that no man can know his errours, & so doth pray to be freed from secret saultes: & so doth the Apostle professe of himself in particular that he is not per­fect: but onely followes after, & presses hard toward the mark: & how ever in that [...]hil 3. [...]. 13. [...]eb. 12. 1 [...]om. 7. his race, he was so cūbred with that his clogging, & pressing sin, as that like a law it forced him both from the good which he would have done, & to the evill which he would not have done, & that when he would have done well, evill was present with him: though in his inward man, that is, so far as he was regenerate (which was far beyond any now) he delighted in the law of God, & served it.

[Page 127] Lastly, if any in this lyfe come to the perfection of leaveing sinning, they must also leav praying, & so leav being Christs Disciples; for he hath taught all his Disciples every Day to aske the forgivenes of their trespasses: yea they must be past being Godly: for, for this (because God is mercifull in forgeving sins)Matt. [...]. 12. Every godly man shall pray vnto him in an acceptable tyme. And lastly they must be past hope of Christs comeing in glorie: for every one that hath this hope in Psal. 32 him, purgeth himself, as he is pure. So long therefore as we are absent from1. Ioh. 3. Christ, & till our glorie in him appear, we must still be purging our selves: which if the filth of sin were not still in vs, lesse, or more, we need not be: as we must also grow in grace, & edify our selves in our most holy faith, being (as we are from the truth) so far from the vaine presumption of any such per­fection, as is by these men intended.

That the outward, or visible Church consists of penitent persons, & beleeving onely (opposing them to impenitent and vnbeleevers) and that such one­ly64 71 Concl. are to be baptized, I acknowledg, and the Scriptures brought confirm: but deny it, opposing beleevers to their infants, which are neyther vnbe­leevers & impenitent, nor innocent, as is affirmed. The Vineyard, and Kingdom which was taken from the Iewes, is let out, and geven to vs,Mat. 2 [...] 43. in which though no bryars, nor brambles, nor fruitlesse trees might grow, yet young plants, and impes, not yet bringing forth fruit actual­ly, both might, and may: as children might and may be in Gods King­dom, though no rebels.

In Conclusion 65 the visible Church, is vnfitly called, a figure of the invi­sible; 65 Conclus. as is the invisible vntruely sayd to consist onely of the spirits of iust, & per­fit men. He who hath in him true fayth, and holines, is a member of the invisible Church, and the same person makeing holy profession thereof outwardly, in the order left by Christ, a member of the visible Church: and the whole man of both, (and not the soul of the one, and bodie of the other:) though of the invisible in respect of the inward fayth seen of God: and of the visible in respect of the outward manifestation before men, ariseing from the former. The Scriptures brought which are Revel: 1. 10. with Chap. 21. 2. 13. 27. speak of the visible Church onely, & so are impertinent.

The particulars which I deem amisse Conclus: 68. I have noted in the68 Con­clus. 56. Proposition: & refer the reader thither.

That the Sacraments have the same use that the word hath, & teach to the ey of them that vnderstand, as the word teacheth the eares of them, that have74 Con­clus. eares to hear, Prov: 2. 12. & that therefore they perteyn no more to Infants, then the word doth; is neyther true in all poynts, nor well applyed in any.

[Page 128] For 1. the word serves to convert men Psal: 19. 7. and is to be mini­stred to vnconverted, and prophane persons: which vse the Sacraments have not, nor must be administred to such. 2^dly, if this (applyed to In­fants) were true, then should not circumcision have been administred to the Israelitish Infants, who had not eares to hear. Yet is the ground good being rightly layd (vnto which that also Conclus: 73. is agreable, though the Scriptures be brought hand over head to confirm it.) For as God by promising Abraham that he would be his God, & the God of his seed, preach­ed to his ear, so by giveing him, & his seed circumcision, he preached to his ey, for the ratification of the same promise. And so is it now with vs, who have received grace to be of the fayth of Abraham, haveing the same covenant, promise, or Gospell preached by doctrine to our ear, & confirm­ed by baptism to our ey, for ourselves, & our seed.

To the 82. Conclus: that there is no succession in that outward Church but that all the succession is from heaven, & that the new Creature onely hath the 2 Con­clus. thing signifyed, & substance, whereof the outward Church, & ordinances are shadowes, Col: 2. 16. 17. I answer, 1. That the Apostle Colos: 2. speaks onely of the Iewish ordinances, which are abolished, and not of the Church ordinances now. 2^dly, If it be meant that all succession is from heaven im­mediately, it is a fantasy: if mediately, then must the outward succession (to wit of Ministerie) be in the outward Church, whereof it is an ordi­nance. And whereas the Church, and new creature are opposed, it is amisse, since the Church is to consist onely of such men as are in their measure renewed by the Holy Ghost, and sanctifyed: and if by the new creature they mean any other thing, it is a new creature of their own makeing.

In Conclus: 83. Where the office of the magistrate, is called a permissive ordi­nance [...]3 Con­clusion. of God, is both a contradiction, and evill speakeing of them in authoritie. Where it is called an ordinance of God, it is confessed good, for every creature of God is good, and all his ordinances are his creatures; and so, many things are ascribed to the office of Magistrates in this, and the other Conclus: about it, which prove it to be good, and lawfull in it self: but where it is made per­missive, it is condemned as evill: since onely evill is permitted, or suffered of God.

And where it is objected Prop: 85. that Christs Disciples must love their enemyes, & not kill them: pray for them, & not punish them, &c. I answer, that the godly Magistrate may do both. Doth not God punish with tempora­ry death those that he loveth? and why may not Gods deputyes, the Gods Psal. 82. [...]. 6. vppon earth, be mynded as God herein? When the godly Kings, and go­vernours in Israel were commaunded to exequute judgment and iustice vp­pon the people for their transgressions, were they commaunded not to [Page 129] love them, & not to pray for them? When Mr Smith in his sicknes, tels his children (as it is in the end of the booke) that if he live, he must correct, & be at them, not because he hates them, but because he loves them, as God did him, doth he not answer the objection, & shew the those two may well stand together, as in the private father, so in the publique father, the Magistrate? Where agayn it is sayd that Christs Disciples must with him be persequuted, afflicted, mur­dered &c: & that by the authority of the Magistrate. I do answer; that those things are not simply necessary for all persons, but as God calles men vnto them. And 2. both the Scriptures, & other Stories do testify that godly Magistrates themselves, have suffered these thinges for the Lord & his trueth, & for well doeing: sometymes the inferiour Magistrates, by the Superiour, & sometymes the Governours by the people vnder them. In­stancesEx. 3. 1 [...]. 12. 15. vvith Act. 7. 25 & 1 2. 3 we have hereof in Moses, David, Gedeliah, Daniel, Shadrach, Mi­shael, & Abed nego, with Nicodemus, & others many mo. And much it is that these men should acknowledg that Magistrates are to be prayed for, & geven thanks for, as the Scriptures teach. 1. Tim: 2. 1. 3. & that their ordinance is of God, & for the good of mankynde, Rom: 13. in the wor­kesNum. 1 [...] 2. 10. & 16. 1. 2. &c. whereof they may please God. 2. King: 10. 30. & in all these that it is a good & lawfull thing, (for no vnlawfull thing is of God, nor pleaseth him, nor is to be prayed, or geven thankes for) & yet for it should exclu­de them from the Church, as not being Christs Disciples. Doth any good1. Sam. 18. 8. 9. 12. & lawfull thing hinder a man from being Christs Disciple, vnto whom all creatures, & ordinances are sanctifyed, & pure? or are men to be kept outDan. 6. [...] 2. 3. & 3 12. of the Church for weldoeing? Surely even as lawfully as to be receaved in for evill doeing. They ad that the Magistrate is not to medle with religion, or matters of conscience, nor to compell men to this, or that forme of religion, because Ioh. 7. 82 Tit. 1. 5 Christ is the King, & lawgiver of the Church & conscience. Iam: 4. 12. I answer that this indeed proves that he may alter, devise, or establish nothing in re­ligion otherwise then Christ hath appoynted, but proves not, that he may not vse his lawfull power lawfully for the furtherance of Christs Kingdom & lawes. The Prophet Isaias speakeing of the Church of Christ, foretels that Kings shalbe her noursing fathers, & Queens her noursing mothers: which if they medle not with her, how can they be? And where these men make this theIsa. 49. 23. Magistrates onely worke, that iustice, & civility may be preserved amongst men, the Apostle teacheth an other end, which is, that we may lead a peaceable lyfe vnder them in all godlynes. It is true they have no power agaynst the lawes, doctrine,1. Tim. [...] [...]. & religion of Christ: but for the same (if their power be of God) they may vse it lawfully, & agaynst the contrary And so it was in speciall foretold by Iohn, that the kings of the earth should make the where absolate, & naked, & [...] her flesh, & burn her with fyre. [...]

[Page 130] This M^r Helwisse frivolously interprets of their spirituall weapons: which are no other then the spirituall weapons of all other Christians: besides that it is contrary to the clear meaning of the H Ghost, which is, that these kings should first vse their civile power for the beast, & whore, & after agaynst them to their destruction.

To conclude this poynt then: both these men, & M^r Helw: especial­ly, in his whole discourse about this matter labours of the common disease of all ignorant mē in pleading agaynst the vse of the ordināce by the abuse: which standes eyther in prohibiting any thing which God hath comman­ded, or in commanding any thing which he hath forbidden: as indeed he hath whatsoever he hath not commanded, eyther expresly, or by conse­quence, in his religion, & worship.

Lastly it is not truely affirmed that Christians must iudg all their causes of difference amongst themselves, & may not go to law before Magistrates, nor vse an oath. For the first head is alleadged 1. Cor: 6. 1. 7.

I answer that Paul doth not there simply forbid the Saints goeing to law, but goeing to law vnder Infidels: & that wronging, & oppressing one another, when they should rather have suffered wrong: or at least have ap­poynted some able men for arbitratours, to have ended things. Which course when doubtfull differences of weight do arise, the members of the Church ought to take, & so to rest in their equall determinations. But what if none of the Chuch can sufficiently iudg of the things: or setle them in peace for after posteritie? (as it may well come to passe in cases of inheri­tance especially) the matter may & ought quietly, & peaceably to be re­ferred to the Magistrates determination. His office being of God, Gods people may have the sanctifyed vse of any lawfull worke thereof.

Touching an oath. It is not the meaning of our Saviour. Math: 5. 34. 37. nor of his Apostle Iam: 5. 12. absolutely to forbid the vse of it: & to restreyn all speach to yea & nay: for then Christ had broken his own rule in his so vsuall asseverations of verily, verily: or amen, which are more then bare, yea, & nay.

The meaning of Christ was to free the law from the corrupt glosse of the pharisees, who taught, that [...]it was no byndeing oath, in which the name of God was not expresly mentioned, but the creatures onely: as it was both his, & his Apostles meaning to reprove needles swearing in ordinarie communication. Christ our Lord professeth of himself, that he came not to destroy Matth. 5. 7. the law, or ten words, but to fullfill it: & haveing taken away the curse there­of by his Death, to write the same in our hearts, that we might also observe it, & so vse Gods name holily, as a parte thereof. We read how God him­self [...] 31. 32 swore sundry tymes for mans confirmation & assurance. And is [...] [Page 131] man eyther more holy, or better to be trusted then he, that an oath should be eyther vnholy or greivous to him? We have also for our warrant the examples of the holy Patriarks & Prophets, Abraham, Isack, Iacob, & the rest, sometymes giveing vnto others, & sometymes takeing oathes of them,Iere. 1. [...] Isa 45. 23. which being done religiously, was also a part of, & sundry tymes put for the whole solemn worship of God; & the same not ceremoniall, & shado­wish;Iere. 12. 16. wish; but morall & eternall. And since strifes will alwayes be amongest men, & those many tymes such, as in which no sufficient testimony by men,Psal. 6▪ 10. or other proofe can be had, an oath (wherein God is called to witnes the truth, & to avenge the contrary) is alwayes of vse: which the Apostle direct­ly teacheth Heb: 6. 10. An oath for confirmation is vnto men an end of all doubts. The lawfulnes whereof the same Apos [...]le doth plainly confirm, by his own practise, takeing God for his witnes. Rom: 1. 9. & agayn. 2. Cor: 1. 13. take­ing God for a record vppon his soul (that is to be revenged vppon him therein) that he lied not vnto them.

And thus much for this Conclusion, wherewith I will also conclude the book: entreating of God through Christ, that all who seek his trueth in sincerity, that in the knowledg, & obedience thereof, they may please him, may both fynde the same, & with myself, mercy & forgivenes in all our errours, & faylinges of this life, which how many they are no man knoweth, nor can know, whilst he knoweth but in parte, as all men but do, whilst they live in this world, & are absent from the Lord.