Of religious communion private, & publique With the silenceing of the clamours raysed by Mr Thomas Helvvisse agaynst our reteyning the baptism receaved in Engl: & administering of Bapt: vnto infants. As also a survey of the confession of fayth published in certayn conclusions by the remaynders of Mr Smithes company. ... By Iohn Robinson.

Of Religious COMMVNION Private , & Publique . With the silenceing of the clamours raysed by Mr Thomas Helwisse agaynst our reteyning the Baptism receaved in Engl: & administering of Bapt: vnto Infants . As also a Survey of the confession of fayth published in certayn Conclusions by the remaynders of Mr Smithes company .

The simple beleeveth every word : but the prudent looketh well to his goeing .

Prov. 14. 15.

By IOHN ROBINSON .

Printed Anno 1614.

The Preface .

THere passed out , some while since , a defamatory libell vnder the names of Charles Lawn , & three other his brethren in evill ; but certainly penned by some other persons , whose greater knowledg did arm their cruell hatred the more to hurt : makeing them fathers of that generation , whose teeth are as swordes , & their iawteeth as knives to Prov. 30. 14 . devour the afflicted from of the earth , & the pore from among men . Agaynst whom , & whose freinds durst I vse the same liberty , in publishing to the world their personall corruptions , which I know , & could soon learn by the testimony of honester men , then these informers , they who have written of others , what hath pleased them , should read that which would not please them , of their own , if not of themselves . But God forbid . My desire is rather to pacify , then further to alienate affections : remembring Christs instruction vnto his Disciples , to blesse those Math. 44. that curse them : to do good to those that harm them : & to pray for those that persequute them . Besides , in following their course , I should for the faults of a few corrupter persons , wrong the credits of many honest , & innocent men : for whose sakes I would rayther cover the others faylings , then for them , blemish the credit of the rest . But herein speciall respect is to be had to the common truthes of the Lord Iesus by them & vs , acknowledged : vppon the honour whereof had they been but half so bent , as vppon our disgrace , they would not thus have gratifyed the common adversaryes thereof , even theirs , & ours : & with them , the Atheists & Epicures in the land ; by whom their book is most affected : blessing themselves in their professed contempt of God , & of all religion , by the faylings of those ( whether truely , or falsely suggested , they regarde not ) who professe his more speciall fear , & service : & concludeing , that all others are as ill as themselves , though more covertly . It is the spiders disposition , so she may entangle the silly flyes in her web , to weav out her own bowels .

This libell it hath pleased divers persons of note for learning , & Zeal , to countenance with their wryteings of divers kyndes . Amongst the rest , Mr W : Ames , fearing belike , lest eyther it should want credit , or I discredit by the accusations in it against the persons of other men in other Churches ( which though they were all true , as I know some of them to be wholy false , & others impudently published by such as were themselves cheif agents in them , yet did no more concern me , & the Church with me , then did the abuses in the Ch: of Corinth , the Ch : at Rome ; or those in some of the 7 Churches in Asia , the rest , which were free from them ) hath published to the world , in the body of that book , without my consent , privity , or least suspition of such dealing , certayn private letters passing between him , and me , about private communion betwixt the members of the true visible Ch: and others , though he take advantage , and occasion by certain generall wordes of myne to alter the state of the question . The occasion of which passages if I should also publish , I am sure he would not like it , nor had cause .

Now as I neyther am , nor would he thought in sensible of this vnchristian enmity , and 〈…〉 violent opposition by them against vs in the practise of those things , which themselves , as their wryteings testify , do so far approve ; so think I it a Preface very convenions for my present purpose , to communicate with others such grounds , as vppon which they seem to rayse the same .

And first , all oppositions in religion are caryed vsually with violence , as wherein men have speciall perswasion they please God , in that their speciall work of Conscience and Zeal for him , and his truth . And as men are in daunger to mistake errour for truth , so to prosequute the same with wrath , and indignation , instead of true Zeal of God . And I do much entreat , & warn those men in the fear of the Lord , to beware that in-stead of Zeal against our supposed errours , they nourish not in their hearts , wrath , and hatred against 〈…〉 our persons . Which is a great iniquity where it is found , and most contrary vnto love , and so vnto God who is love ; & the breaking of the whole law , which love fulfilleth .

But besides this generall , they take more speciall occasion of offence at vs , & our separation , by which we cary our differences ; as wherein we do not onely in word , but even really & indeed reprove their state , & standing , as vnlawfull : & such , as we rayther chuse all calamityes , by losse of country , freinds , riches , credit , liberty , yea & life is self , then by continuance therein , to withould the truth of God in vnrighteousnes , & vphould the chayr of Apostacy , and so to pull down wrath from heaven vppon our heades . Which our sequestration is yet the more offensive vnto them , by how much the nearer we were , & yet are , in many things , vnited : the contentions of brethren being as the barres of a castle : as also for that their party for the reformation of ●ov . 〈◊〉 . 19. their pretended nationall Iudah is thereby weakened . And as any ( accordeing to the proverb ) may easily fynde a staffe , to beat a dog withall , so do men easily take occasion to lay load vppon vs , who are for our fewnes in number , & mean-nes of condition , so contemptible in their eyes : & against whom they have all advantages for treading vppon vs ( save the truth ) which they can desire . But the L : Iesus in teaching , that the way to life is narrow , which few fynde : & that to the pore the gospell is preached , ●ath . 7. 〈◊〉 . 〈◊〉 . 11. & 6. & therevppon , that he is blessed who is not offended at him , doth plainly forewarn all his servants of this offence . Others there are also , who whatsoever they boast of the Scriptures , have for the most parte , a traditionall faith , & religion : & as Naaman the Assirian would not beleev that there could be any better waters then the rivers ●King . 12. of Damascus , so neyther do they think it possible , that there should be any purer manner of worshipping God , then that , to which they have been alwaies vsed : vnto which they are so superstitiously addicted , as they are ready to think it an hereticall way for any man to step out of the beaten trod of their teachers traditionary religion .

There are also beside all these , that have their politique ends , & respects , for which ●hey affect vpposition against vs. Some , ( of the Prelats faction ) to gratify their Lords . and Maisters , at whose devotion they stand , and against whom we principally witnes : ●thers , though they like not the Byshops , yet think it a point of their wisdom to take , and ●ould vp professed opposition against vs , that vnder it as a buckler they may cover their own irregularity , and make their iealouse Maisters beleev , that they cannot but ●e indifferently well affected towards them , being so vehemently bent against vs. Yea , others perceaving that their own grounds do in the iudgment of others wise , & vnpartiall , directly lead to the way , in which we walk , and yet seing it not to be for their purposes ●o have the world so to esteem of them , do vndoubtedly , streyn , & wring the neck of theyr Consciences , and courses , to look the contrary way , that they may not be thought to have their faces towards vs.

Lastly , there are , who fearing belike to be overcome of the truth we professe , if with ●uiet , & calm thoughtes they come to consider of it , & not haveing hearts to embrace it , do set themself against it tumultuously ; like those cowards , who fearing the force of ●heir adversaries , do think by debaseing , & revileing of them , to encourage their own faint , & feeble hearts against them .

But good had it been for the truth , if at it offences had onely been taken by the adversaryes thereof , and not also given by them , who have professed it : and those both so publique , as they cannot be concealed , and so great , as they can receav no sufficient excuse . Yet are there notwithstanding divers things ( and those such as will seem , I doubt not , of weight , to the wise in heart ) which both iustly may , and ne●essarily must be observed about those matters : whether offensive contentions , or ●ther personall evilles , layd to our charge , and published to the world against ●s .

First then , and in the generall ; the publishers of those accusations cannot be vnsuspected of any reasonable man : being such generally , as are both enemyes to our pro●ession , and have eyther for their vnfaythfull Apostacy , or other scandalous sins , or ●oth , been cast out of the Church and excommunicated . Now as , for the former , 〈◊〉 is truely , and commonly sayd , that no person running away from his Mayster , will easily speak well of him : So doth experience confirm it , for the latter , ●hat scarce any condemned in any court ( how iustly soever ) but will complayn eyther of the mallice of the evidence , or ignorance of the Iury , or iniustice of the Iudg. Condemned persons must repayr their own , by ruinateing the credits of ●heir iudges .

More specially : and first , of the contentions which have faln out amongst the professours of this way . As Paul complayneth , that sin takeing occasion by the law , Rom. 7 8. wrought in him all manner of concupiscence : so indeed hath the mallice of Sa●han , and mans corruption taken occasion to work much evill of this kynde , by sundry good things specially found in the professours of this truth : as 1. by their knowiudg , 2. Zeal , & 3. liberty of the Gospelly . † † 1. Cor. I●dg , ● 3. 1. Ch. 1. 5. 7. 11. Ch. 3. 3. Knowledg , saith the Apostle , puffeth vp : & hence was it , that the same Church to which he so wrytes , exceeding other Churches in knowledg , did also passe them in contentions , & strifes : So the Churches this way ( which I may truely speak , & without boasting ) goeing before other ordinary assemblyes in knowledg , are the more in daunger of contentions , without special● modesty , & watchfulnes . Ignorant persons , & peoples , are for the most parte , easily ruled , as being content to trust other men with their faith , & religion : neyther was there eve● so great peace in the Christian world ( as it is called ) as in the deepest darknes of popery . 2dly , as the greatest Zeal for God is rightly found amongst Gods people , so is peace , & agreement greatly endaungered thereby , if it be not tempered with much wisdom , moderation , & brotherly forbearance : & that they consider not aright , that both themselves & others , are frayl men , & compassed about with much ignorance , & infirmity otherwise : who are therefore to study not onely how to have that which they like , but also how to bear that in other men ( if not intollerable ) which they like not : otherwise , whilst men think by their Zeal to warm the house , they will burn in over their own , & other mens heades . 3 ly , & lastly , they onely , who enioy liberty , know how hard a thing it is to vse it aright . And when I see them in Engl: wondering at the dissentions in this way , methinkes I see two prisoners ( being themselves fast chayned & manicled together by feet , & handes ) wondering to see that other men ( at liberty ) walk not closer together than they do . Theyr thraldome makes them vnequall Censurers of the abuse of our liberty . How many thousands are there , whose very hearts are fretted with the chaynes of their spirituall bondage ? Yea how many severall factions of ministers are there , whose differences , if by servile fear they were not nipped in the bud , would bring forth no small both dissensions & divisions : as at this day wofull experience teacheth in the reformed Churches , whose dissentions do infinitely exceed all that ever haue been amongst is ? As ignorance begot , so tyranny mainteyned the greatest peace , & vnity , when pope : sh iniquity most prevayled .

Now for personall offences ; as we professe , & avow before all men , that , for our selves , we neyther receav , nor keep amongst vs any persons not sanctifyed in their measure ( 〈◊〉 our discerning : ) so do we not think our selves any way priveledged , eyther from the common infirmityes of Gods more worthy servants in all ages , or from the mallice of Sa than in thrusting vppon vs false brethren vnawares : whose hypocrisy , & prophan● ●ude 4. vsurpation of the Lords Covenant , & holy things , vnto which they have no right , he often punisheth with scandalous sins , & so leadeth them out amongst the workers of iniquity . Which scandalles we could yet cover from the eyes of the world in a great measure , if we durst ( as others do ) eyther let sin rest vppon our brethren : o● Lev. 19. 7. sm●ther in a Consistory such offences , as are eyther publique , of their own nature , or 〈◊〉 made by the offenders private impenitency : which because we dare not do , nor but rebuke ● . Tim. ● . 20. him openly , which so sinneth , & so iudg both his sin , & person ( in which our pr●ce●dings , & dealings , new offences are also added often tymes ) we do thereby lay open our own shame in the eyes of the world : & so walking in our simplicity , because we dare not be wise against the Lord Iesus Christ his order , & ordinances , we have in so great a measure our faults written in our foreheads , & are a wonder , & offence vnto others , who are far better acquaynted with our faylings , then with their own .

But besides , if not above the rest , great offence hath been taken by many at our extream streytnes in respect of the order wherein we walk : & more specially for refuseing communion in the private , & personall exercises of religion with the better sorte in the assemblyes ; as wherein we have not onely made a separation from the wicked , & from the godly also in things vnlawfull , or vnlawfully performed , but even in their lawfull ●actions . This Mr Ames calles the bitternes of separation : & for it , as it seems , thinkes it lawfull to cast vppon me the reproach of the sins of other Churches & persons , whether truely , or falsly layd to their charg , he knoweth not ; as also to insinuate against ●e , that I despise the wryteings of Iunius , & so of other learned men : as iustly as Grot●● agayn● the Eng●● Puritan● as he calles them . others have layd to his charg the contempt of all antient wryters : wherein if men deal vniustly with him , & his freinds , let him see whether God deal not iustly , in rewardeing him as he hath served others .

For the matter of his letters , if I would strive with him about the Arguments , with whom I agree in the question , I could manifest ( I doubt not ) how he hath not dealt sufficiciently in it . Whither or no there were in the assemblyes faythfull , & godly persons , & the same so appearing vnto men , I never called into question , nor could without sinning greatly against myne own Conscience : the thing I feared , was the violation , & See fo● this A Iustific●● Pag. 432. 433. ●reach of order in the communion between the members of the true visible Church , & ●●hers out of that order , or in the contrary . Myne obiection hereabout Mr A : answereth not , but onely makes light account of it , as a straung order , which is broken by saying Amen to a godly mans prayer . But all men know , that to set light 〈◊〉 an Argument is no sufficient answer vnto it . And many cases may be put in which ●rder may be sinfully broken in communicateing even with a godly mans prayers ; eyther ●rivately , as if he will professedly offer vp the prayers of an excommunicate , detected ●eretique , or other vngodly person : or publiquely if he perform the same , without a ●ue , or by a false calling . Here was vse of a distinction of religious actions , into ●ersonall , & Church actions : which if eyther Mr A : had observed vnto me , or See pag 1. my self then conceaved of , would have cleared the question to my conscience : & with which I did wholy satisfy my self in this matter , when God gave me once to observ it .

My iudgment therein , & the reasons of it , I have set down in the first parte of the ●ook : vnto which I bynde no man further to assent , then he sees ground from the Scrip●●es . In it I oppose no Article of our confession : neyther was it the Authours ●eaning , as it seemeth , further to conclude & professe separation then from communion Art. 31 〈◊〉 the publique worship , & administrations there : neyther do I herein oppose any ●t order of any Church this way , to my knowledg . I my self , & the people with me ●enerally , did separate from the formall state of the parrish assemblyes , in this perswsion , & so practised all the while we abode in Engl: as some there continuing , 〈◊〉 done to this day : there haveing been also sundry passages between Mr Smith , & me about it : with whom I also refused to ioyn because I would vse my liberty in this point : & for which I was by some of the people with him excepted against , when I was chosen into office in this Church . Indeed afterwardes fyndeing them of other Churches , with whom I was most nearly ioyned , otherwise mynded for the most parte , I did thorough my vehement desire of peace , & weaknes withall , remit & loose of my former resolutions & did ( to speak as the truth is ) forget some of my former grounds ; & so have passed out , vppon occasion , some Arguments against this practise . Which yet notwithstanding I have in the same place so set down , as all may see I was therein far from that , certaynty of perswasion , which I had & have of the common grounds of our separation : of which I think this no parte at all . But had my perswasion in it been fuller , then ever it was , I professe my self alwayes one of them , who still desire to learn further , or better , what the good will of God is . And I beseech the Lord from myne heart , that there may be in the men , ( towards whom I desire in all things lawfull to enlarg my self ) the like readines of mynde to forsake every evill way , & faythfully to embrace & walk in the truth they do , or may see , as by the mercy of God , there is in me ; which as I trust it shalbe myne , so do I wish it may be their comfort also in the day of the Lord Iesus .

IOHN ROBINSON .

Of private Communion .

THE Apostle writeing to the Church at Colossus with much ioy for theyr stablenes in the grace of God receaved , reduceth the whole matter of that his ‡ ‡ Colos. 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 2d 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 , howsoever Hebr. 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 ●he † † Math. 〈◊〉 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●y Rom. 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 Practised 1. Cor. 〈◊〉 . 7. 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 themselves † † 1. 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.

More particularly . Mr: 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 of † † Pag. 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 of * * Kom. 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 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 ( though † † 1. 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 or * * 1. 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 〈◊〉 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 the Mat. 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 the Psal. 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 consider Heb. 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 .

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 .

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 agaynst Pag 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 instances 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 theyr Mat. ● 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 were † † Mat. 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 but ‡ ‡ Cap. ● 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 that Gal 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 continueth them to theyr dying day . The Apostle professeth of himself that he † † 1. Cor. 13. 12. knoweth but in parte : & how small a parte of his knowledg , is ours ? The Prophet ‡ ‡ Psa. 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 the Matt. 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 moderation 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 ; together Mark 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 afflictions Act. 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● men soundly mynded , if but a litle exercised in theyr wryteings , & the ●oryes of the tymes , will confesse .

Now for the 2d 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 who ‡ ‡ Rev. 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 .

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 like NSW . 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 themselves ) 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 . 2dly 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 communion 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 .

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 . 2dly , ● 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 both Exod. 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 . And Gal. 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 nor 1 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 to Mat. 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 themselves 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 ordinances , 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 truth Act. 10 14. ● ) manifesting himself to be too † Iewishly affected , for that his practise . And Gal. 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 faythfull ‡ Centurion ( though out of the visible Ch: & vncircumcised Math. 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 the 5. 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 learn ANSW. aright eyther to worship God , or to converse with men . Exception migh● as iustly have been made agaynst the Apostles doctrine , & practise for ‡ ‡ Rom. 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 them * * 1 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 manner of proceading also the Apostle Iohn vset● being directed by the same good spirit , towards ‖ ‖ Rev. 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 men 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 them 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 taken from Rom. 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● wantonnesse , which onely the reprobates do ) no more than 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 them in the Lords house ; but on the contrary , a reall exhortation , & provocation of them to keep safe that theyr precious † † 1. T● 1. 19. fayth in a good conscience in all things , as the passenger in the ship : & in the ‡ ‡ Mat● 28. 19. obedience of all Christs commaundements , to 2. Pe● 10. make ●heyr election more sure , to themselves , & so to ‖ ‖ 1. 〈◊〉 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 communion 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 communicate 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 also conceav to have the force of another argument for the practise .

The L : Iesus hath promised so far to hear mens prayers , as they ‡ ‡ 7. 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 humayn ANSW fraylty , theyr practise be ) pray for little more , in effect , in the Ch: of Engl: then we do And 2dly though there be between them , & vs some diffe●ences yet may the same be so carryed by Christian discretion , & moderation mutuall , as that our prayers be not interrupted . And though we must agree 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 God ANSW. 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 2d another , & a 3d d wilbe otherwise mynded towards them both .

The very same might habe been obiected agaynst Pauls doctrine of application ANSW. to the weak : & it might have been sayd ; one will iudg this man but weak , another that man , but a 3d 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 .

And thus much for the obiections agaynst this practise : the Reasons 1. 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 Mr 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 Mr 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 doth 2. 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 the Tit. 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 together 3. 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 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 man 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 then † † Phil. 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 .

Of publique Communion .

AS we are then to ioyn our selves with 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 ; conceaving 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 , & shal be 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 ) as † † Eph. 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 .

2dly , vnto the true Church * * Rom. 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 . 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 Mr Ch●●● charg A sheild ●f Defence &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 establishing ANSW. the first Church of the Gospell † † Gen. 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 by Gen. 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 Mr 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 .

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 Mc 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 : & proved Apol. 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 prophane † † 1. 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 considered OBI . ●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 into ANSW ●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 man 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 . 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 , are ‡ ‡ Ioh. 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 2dly , whereas the true Math. ●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● 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 to † † Col. ● 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 : lest ‡ ‡ Math. ● 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 them OBI . ●o these very words : as the ministers are bound to say theyr Certayn . For ANSW. ●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 who Luke . 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 ?

Mr 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●ect ANSW. 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 Mr 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 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 2d 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●● ●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 , 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● ●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 , & those † † 1. Pet. 3. nor Lords over Gods he●tage , as are Princes , & Magistrates over theyr Subjects , but ‡ ‡ 1. 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 they * * Col. 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 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 .

And 1. the Scriptures teach vs , that the † † 1. 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 , & Evangelists , they were extraordinary , for the first † † Math. 〈◊〉 . 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 , who ‡ ‡ Rev. 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 : 2dly , 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 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 .

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● ●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 Mr 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 advantage 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 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 . 2dly , 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 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 outward ‡ ‡ 1 Epist. 14 37. order , vnto them , as the Commaundments of the Lord Iesus : which are * * Math. 28. 20. all to be observed by his Disciples in their places : in whose eyes Hebr. 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 , 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 & 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.

2dly , 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 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 .

3dly , In the 2d Commaundment of the first table are commaunded 〈◊〉 externall spirituall ordinances , & so the externall spirituall ministery , 〈◊〉 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 .

4thly , they who iudg the Prelacy not to be of Christ , but of Anti-Christ , & 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 from 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 Mr 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 .

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● 2dly , 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 2d Reason they make the Scribes & Pharisees , private breth● 4thly , 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 .

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 Mr 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 Mr Cluses accusers , agaynst 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 , 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 confort to themselves , & contentment to them . For the preventing of which evill , I will here anner● few Reasons to enforce the necessity , & conscience of liveing , & walking wit● the Ch : of God , & so vnder the ministery therevnto given , if it can be had●

And 1. the Scriptures calling * * 1. 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 , & 〈◊〉 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 to † † Psal. 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 , that ‡ ‡ Ps. 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 then * * Ps 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 .

† When the L : Iesus ascended on high , he gave gifts to men ( to wit , his Ministers 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 From 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 , 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 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 them 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 : & 2dly , 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● 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 .

Of flight in persequution .

ANd here , being therevnto forced by the vnreasonable provocations of Mr 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 vppon 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 mention : 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 aboundantly communicate 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 is † † Act. 7. 25. Ex. 2. 1● 14. 15. Ch. 3. 4. 18. Moses the servant of the Lord , who haveing entered vppon 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 .

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 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 Mr 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 Mr 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 .

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 Mr Helw : his Ch : consists of An● 2dly , 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●●● 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 the Act. 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 been persequuted , v. 21. 22. first , their persequutions 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 ; & 2dly , 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 , even when Antipas was martyred , do not reprove our practise at all : the like cōmēdatiōs being els where given 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 them 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 , & can 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 persequution , as is mariage agaynst fornication Besydes , as those Ch: knew not ; happily , whether to go to be better , 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 , makes M. 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 suffer one , so much as to go home , & 〈◊〉 his frenids farewell : nor another to bury his father , before they followed him ; as Luke 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 Mr 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 ?

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 .

The outward Baptism receaved in Engl: is lawfully reteyned .

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 mere † † Pag. 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 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 , we ANSW. 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 : of Ioh. 1. 〈◊〉 . which I wish all the Lords people may beware .

2dly , 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 : are ‡ ‡ Gal. 2. ●0 . ingrafted into him : haveing him Eph. 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 to † † Act 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 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 the Rom: ● 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 shewes Eph. 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 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 .

2dly , 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 .

3dly , 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 .

4thly , 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 .

Lastly , if the Ch: be gathered by baptism , then will Mr 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 . Mr Smith , Mr 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 , Mr Smith baptized first himself , & next Mr 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 into Math. 3. ●4 . no Ch: how his baptism could be true , by their own doctrine ? Or Mr Smithes bapt: not being true , nor he by it entering into any Church , ho● Mt 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●● 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 2d 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 were † † Eph. 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 in ‡ ‡ Ioh. 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 , 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 Mr 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 called ‡ ‡ Exe. 13. ● . 3. 4 sisters sometymes in respect of they● ioynt estate before the division , ( & so Numb . ●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 : 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 of † † Ezech. 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 Sacraments into true , false , & none . And haveing in the first place liberally reproached vs , he inveighs greatly agaynst our distinctions 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 controversyes , 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 countenance . 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 .

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 fea rt not the Lord , though it be sayd 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● 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 , & appearance of that which it is not , ( as the knowledg of three Latin words would have taught Mr 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 .

2dly , in his enterance agaynst vs , & every where , he condemns our profession , 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 .

3dly , the Apostle 2. Cor. 11. 26. complayns of his perils amongst false 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 , of God . Christ our Lord sayth of the Samaritans , who feared the Lord , & 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 tonge , 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 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 Covenant ●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 ignorance too grosse thus to measure then by naturall respects : or to think that any had a part in that Covenant 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 , ordinances , & 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 from the world , who served Divels in all idolatry , & wickednes ? Neyther is the consequence of any force , because faythfull , & obedient 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 same ANS●● 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 Covenant , & worship of God , his false , & adulterous seed , & even 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 .

2dly , every true Ch: is truely , & rightly gathered , & constituted ( for 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 , & put her away : that † † Hos. 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 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 from it , & that Deut. 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 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 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 as † † Psal. 50 ● . 17. hated to be reformed , & cast Gods word behynde them , had nought to do with Gods Covenant , nor with Circumcision 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 Mr 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 Mr 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 Mr 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●● 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 his † † Rom ● 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 being Pag. 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 ) 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 2d Commaundment , which forbids nothing but idolatry , & false worship .

Agaynst the former of these respects Mr 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 washing , 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. ● 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 , were Deut. 10. 16. ioyned together of God , & so were to be by men , & might not be severed Ier. 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 is ‡ ‡ Ch. 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 . 2dly , 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 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 . Take ‡ ‡ Act 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 2d 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 outragious M. 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 the ANSW. 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 . 〈◊〉 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 2d 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 next ANSW 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 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 Mr 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 : & 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 ordinance of initiation , or enterance , by which ( say our adversaryes ) they were receaved into the Ch: So is Bapt: our first , & solemn ordinance 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 shal be 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 children ( though circumcised ) born of the strange wives in Babilon .

I professe , as before , that neyther the Catholick ( so called ) Church of ANSW. 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 ) notwithstanding eyther the particular holy persons that are , or particular Churches which happily have been there Neyther of both therefore sayth Mr Helw : can be apostate Israell , which was before her apostacy the true Ch: or of it , by our graunt . I deny the consequence ; & his ignorance 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 , 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 receaved Thess 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 Mr 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 ) 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 administred M. Helw . vppon vs all in the assemblyes ) was formed , moulded , & made , in Babilon . 2dly , 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 , but ANSW . 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 rightfull 1. 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 the † † Lev. 3 ▪ 17. ordinance ) & the doctrine ordeyning , & teaching it : which Rom. 13 ▪ 1. 2. 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 , Mr Smith , & Mr 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 contrarywise † † 2. 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 〈◊〉 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 2d 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 false 1 King. 16. 25. 3● . Gods , Baal & others .

3dly , 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 : but † † Ier. 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 .

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 , & ordinances , 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 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 any Gen. 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 .

Of the Baptism of Infants .

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 of M. 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 , shal be 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 Mr 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 it Deut. 30. ●6 . is also evidently proved , that the infants of faythfull parents are together with them , within in the L : Covenant .

But to answer more fully : the intent of the prophet ( & so of the Apostle Exod. 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 , & other Ezech. 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 which Gal. 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 , shal be saved , he no more entends to exclude the infants of the faythfull from baptism , because they beleev not , then from salvation because they beleev not : 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 2d , & 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 4th , & 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 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 shal be 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 infants 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 .

A great vntruth , & full of ignorance . Is the land of Canaan all that ANSW: 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 Abraham , Isaac , & Iakob , & so of their seed the Hebrewes , means , that he is the God of their soules ( & that most specially ) which lived when their bodyes were dead . Mat. 22. ●2 .

The Apostle Paul , who well vnderstood the Lords meaning , doth interpret the promises of this Covenant 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 first Deut ● . 2. 8. division of the Sons of Adam , & distribution of theyr possession by the most high whether Exod. 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 have † † 2. King. 17. 18. put them out of his sight : the very land being ●ignrateively 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 . 2dly , 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 . 3dly , the Apostle Rom. 4. proveing at larg , iustification 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 circumcised 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 heaven , & 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 . 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 later Calvin . ●ucer . ●ucanus wryters as have been most 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 formerly cited teach .

The law , or ould Testament was given in mount Sina Exod: 19. whereas 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 , & 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 receaved the other from God , in the mediation of Christ , as I have formerly shewed . Exod. 19 14. 19.

The * * Exod. 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 in the promisd * * Gal. 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. 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 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 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 .

2dly , even the same law in substance with that given to Moses in tables of stone ( vnto which the Ceremoniall , & Iudiciall lawes considered aparte from 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 .

3dly , & 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 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 , 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 consideration , 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 Covenant , the seal of the righteousnes of the fayth in , or of that of the vncircumcision , that is , of the fayth which he being vncircumcised 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 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 Christs † † Luke 19 14 Citizens , & he their ‡ ‡ Zach. 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 , 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 before Hebr. 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 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 was a seal , were the Covenant of the Gospell , or new Testament , as 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 shal be 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 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 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 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 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 , Luke 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 , & then would have me nourish them . For neyther 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 but † † Tit. 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 spoken of : the one of them being ‡ ‡ Tit. 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 , 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 were † † Rom 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 Ron 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 their † † Ron 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 the ‡ ‡ Act. ● 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 specially * * Mat●● 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 .

3dly , 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 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 , 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 , that † † Pag. 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 .

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. 2dly , 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 shal be 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 Mr 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 : 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. that † † Iob. 14. 4. nothing clean could come of the vnclean seed of man : to admonish of ‡ ‡ Deut. 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 same * * Iudg. 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 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 . 2dly , we hould , that our ( as † † Eph. 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● 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 onely † † Ioh. 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 , was Ioh. 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 children 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 .

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 overthrowes ANSW: 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 . 2dly , since the Covenant there spoken of was the Covenant 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● 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 . 2dly , 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 written , & 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 eternall Deut. ● 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 my † † Pag. 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 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 his v. 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 , it 2. 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 Mr 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 .

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 .

Mr 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 the † † Rom. 8. ● Gal 5. 24 Eph 2. 1● Ioh 3. 3. ● Scriptures 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 shal be 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 : neyther Act. 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 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 ? The Chap. 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 to v 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 . 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 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 consideration , in the Survey of Mr 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 .

A Suruey of the Confession of faith published in certain Conclusions by the remaynders if Mr Smithes Company after his death .

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 from him , who entyrely loveth all that seeke the same trueth in holines .

And first the 7th 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 2dly , in our harte by sincere love : & so after in the other affections , & partes of soule & body .

The 9th 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 cometh Con●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 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 : 2dly , 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 from 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 10th 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 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 .

2dly , 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 .

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 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 suffer Isa 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 4th place , God doth most wisely , & most powerfully 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 Angels 2. 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 .

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 16th 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 dissolution . Yea whatsoever hath a begining , & is a creature , is subiect to come to an end naturally : as with which is communicated 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 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 : but 1. Cor. 1● 51. the same without all greif , & payn : much more without all separation of 1. 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 themselves vers. 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 threatned 1. 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. King 37. 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 17th 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 contrarily 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 18th 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.

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 contrary , 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 garden 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 men , & 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 parents 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 chasticement of our earthly father , much more ought we to humble our selves to the discipline of our heavenly father , for spirituall things . 2dly 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 , 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 , that † † Ioh. 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 the Rom 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 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 into Eph. 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 men 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 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 wil be 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 , 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 , according Col. 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 common 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 was † † Heb. 7 born , did in Abraham his father ( in whose loyns he was ) pay tithes to Melchizedek .

That all actuall sinners bear the Image of the first Adam in his innocency , 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 , 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 his Consion . 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 all Consion . 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 doth 25 ●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 from God , as his enemy , he notwithstanding followed after him , & for his Gen 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 , & preaching Psal 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 worshipped Act. 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 revelation Rom. 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 God Phy 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 : for † † Act. 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 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 follow , 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 almighty Luk. 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 , tender Ezech. 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 possessed which 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 which Eph 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 .

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 not with 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 2dly , 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 that † † Math. 11. 26. revealeth this way vnto man from heaven : which flesh & blood cannot do : who also must † † Eph. 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 27th 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 .

And first , that God did not manifest any mercy , but onely goodnes , in ANS. 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 in Heb. 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 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 them 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 men : 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 M r 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 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 2d 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 2d Adam Christ , righteousnes , & eternall lyfe to all that are in him spiritually , & for whom he died . The meaning them 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 : & 2dly , 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 they Math. 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 .

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 Lord 2. 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 true 1. 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 so Iude 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 he Rom. 8 shall appear a Saviour they are his people & he shall save them from all their sins , & not from some part of them onely .

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 between Iewes , and Gentils , by breaking down the partition wall of Ceremonies : and 2dly , & 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 concerning 56. 57. Conclusion . fayth , repentance , the regenerate man , & new creature : are set down both vnsoundly & 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 vnder Rom 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 wrought Luk ● 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 all Ps 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 worke 2. Cor. 7● 10. of our regeneration , or recreation , which is Gods work . Repentance ariseth Math. 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 , as 58 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 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 begining Act. 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 3d 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 58th 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 of Levit. 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 ould 59. Conclusion . errour of the Anabaptists condemned expressely by the Scriptures brought 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 also Math. 13 3. called 1. Pet: 1. 23. the immortall seed , which falling in good ground never Ph. 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 above 60 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 are 2. 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 comeing Phil 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.

So for the 3d 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 , & 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 the Rom. 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 necessary 1. 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 : and 1. 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 behold Tit. 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 , no Luk. 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 even Christ himself also in his temptations had vse , yea need , to drive away Sathan , as he had need of Heb. 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 , when Eph. 2 he hath vndermyned the foundation ?

Ad to these things , that the Scriptures , the law & gospell shal be the Iudg of all , to whom they come . And is any man above his iudge ? or if this be Rom ● 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 Mr 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 . 2dly , we acknowledg in them an inherent perfection of Heb. 1● 14. righteousnes , and holines , which is their sinceritie , integritie , & vprightnes 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 : the King. ● . 14. ● . 1. whole man being sanctifyed , though not wholy . 3dly , 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 say rev. 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 cumbred 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 .

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 from 1. 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 onely 64 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 the 68 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 have 74 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 .

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 . 2dly , 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 . 2dly , 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 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 . Instances Ex. 3. 1● . 12. 15. with 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 workes Num. 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 good 1. 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 out Dan. 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 the Isa. 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 . 〈…〉

This Mr 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 , & Mr Helw : especially , in his whole discourse about this matter labours of the common disease of all ignorant men in pleading agaynst the vse of the ordinance 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 〈◊〉 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 .

THE END .

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