A DESCRIPTION OF THE CHURCH OF Christ, with her peculiar Privileges, and also of her Commons, and Entercommoners.  
WITH SOME OPPOSITIONS AND ANSWERS OF DEFENCE, For the maintenance of the Truth which she professeth:  
AGAINST CERTAIN anabaptistical AND ERRONEOUS OPINIONS, Very hurtful and dangeroous to weak CHRISTIANS.  
MAINTAINED AND PRACTISED By one Master JOHN SMITH, sometimes a Preacher in Lincolnshire, and a Company of English people with him now at Amsterdam in HOLLAND.  
Whom he hath there with himself Rebaptised.  
By I. H.  REVEL. 22.13.14.15. VER. 
¶ I am Alpha, and Omega (saith the Lord) The first and the last.  
Blessed are they that do his Commandments, that their right may be in the free of life, and may enter in through the Gates into the City. For without shall be Dogs, and Enchanters, and Whoremongers, and Murderers, and Idolaters, and whosoever ●●ueth or maketh lies.  
LONDON, Printed for Nathaniel Fosbrooke 1610   

¶ The principal oppositions are these.  

1 THat the Baptism of Children is the mark of the Beast.  
2 That every member of a true visible Church must be baptized again.  
3 That none ought to be baptized before he be Regenerate.  
4 That the members of their Church are all so, regenerate and baptized, and is the heavenly jerusalem.  
5 That some of these may fall away and perish.  
6 That there is no true Church to be seen in the world, but themselves at this day.   
With divers other false Doctrines which are grounded upon these principles.   

TO THE CITIZENS OF THE HEAVENLY JERUSALEM. INCREASE OF TRVETH And heavenly Wisdom be multiplied upon you, with Peace and prosperity in these latter days.  
And to all her well affected Friends, that desire to see her Beauty, and to dwell within her Gates, happy success.  
A Friend of yours sweet Citizens, unworthy to take part with you in your rich peculiar things, makes bold to present unto your custody, treasures which I have found. And also most earnestly entreats you to assist me against your many enemies, who lay claim to your City and all your privileges. Pray with me unto the Lord your God, that his truth may take place in the hearts of men, and be regarded, and that all the hateful enemies thereof, and their lies may be brought to confusion. These things I entreat at your hands, making no doubt of your diligence herein. Go but up to the top of mount Zion, and you shall see your enemies round about you with their shields in their hands and their swords drawn: but be of good courage, fear nothing, your God will deliver them into your hands, and their weapons shall you consume like straw with the fire of his word, and the City shall be yours as it is, and it shall not he taken from you, nor the treasures thereof out of your possession. The days are come wherein truth shall prevail, And now dear friends to let you understand my cause of writing to the aforenamed Master john Smith and his company. It fell out of late that I being in company with some of them, had some conference with them, wherein they seemed very well affected to the things that I spoke unto them. One of them answering me in these words, I could willingly let all these things which you have said, go down into me, but only the going to the assemblies, another of them answered him instantly, you heard what he said for that: And so they requested me that I would set the things down in writing, which had been said, and they would either answer or subscribe unto it, which thing I thought good to perform.  
And beloved friends, though I be the least worthy of you all to plead your cause, yet being moved at their request, I have made bold, and also seeing afterwards some writings of theirs published in Print, I was emboldened the more, perceiving therein their desperate resolution, proclaiming open war, challenging all, and therein the city of God: I was encouraged, seeing it was his cause, persuaded he would be my protector in the defence of his own City, I therefore took his word and promise for my shield, with this confidence that he would not leave me till they were overthrown, other weapons I have none except the sword of the spirit, The skill of the learned disputers of this world look not for, that is not my profession. Truth I hope ye shall find, but vested in a very low and simple Coat, Method I did forget, matter only was in my mind, the enemy came so fast upon me that skill was laid aside. Truth I hope hath kept me company, though I could not garnish it with Rhetorical ornaments. And therefore most noble and courteous Citizens, I have made choice of you before all other to Dedicate this measure of truth unto, because I knew, although you be the noblest Citizens in the world, yet are ye the poorest in spirit, your hearts can stoop, and your eyes can look below, you are come down from the hills of pride, to the valleys of tears, yet can go up to the top of mount Zion; you look not after the glory of this world, nor the wisdom thereof, It is foolishness in your thoughts, which are seasoned with heavenly wisdom, if truth come you embrace it, you look not upon the coat of him that brings it, so that you justify I am pleased, what others say and judge, (for my part) I pass not, but for their parts, I wish them to be advised, and to give ear to the voice of the Spirit, and the Bride, which crieth, come whosoever is a thirst, and whosoever will, and take of the water of life freely.  
And to the end your Mother, dear Children of jerusalem, might a little refresh the spirits of her well affected friends, that have been so long time wearied with the jars and contentions that have been about her visible state: I thought good to publish this short description of her unto the open view, that they might see her fruits what they be, her light, her privileges, and her marks, whereby she may be seen and known from the fleshly boasters of these distasteful times, who having been so long accustomed to earthen buildings, cannot discern nor taste that which cometh from above, and although not only the general, but specially the reformists, and reformers, will not only distaste like wayward children but even spurn against, yet will I not be discouraged, for there is a little remnant that thirsteth for relief, so they be refreshed, I pass not for the rest, for I know true wisdom which is always from above, hath been, is, and shall be for ever justified of her Children, and they shall see jerusalem to their great joy, whereas the other groping in the dark, shall never behold that holy City, nor partake of her privileges for ever. And although she hath cried oft, and uttered her voice full many a time, and few or none regard what she saith, yet can she not hold her peace, but she must plead her children's cause, against those that lay claim to their right and inheritance, challenging them the field, and setting up a flag of defiance against the City of truth and the God of Israel. Behold here comes one the least of ten thousand, that doth accept the challenge seeing others do hold their peace, and although he know not how to bear arms in the field as the manner is, yet he promiseth in the name of the God of jacob, with a sling and a stone, to bring their champion on his knees, for all his stout words, that his army who trusted in him, may be glad to take their flight, and you enjoy your City in peace, And thus most noble Citizens farewell.  
Your faithful friend till death. I. H.   

To M. JOHN SMITH, and to the Company with him at Amsterdam in Holland.  
AH Master Smith, I would for your own sake you had not written with such affirmation, Many things which you have also made so public, the which you can never call home again: although you yourself do find them false, whereby also you have made yourself more unable and unwilling to revoke them, though they be proved so. Much better therefore had it been for you to have left that Paper unstained by your hand, that should paint forth an untruth, and never have set Pen to write, but to the unchangeable truth of God, of which you never need repent, and whereof the Church of Christ is the pillar, Considering also how great a danger every one doth fall into, that is found to add or diminish from or to the intent and purpose of the word of God.  
I would therefore you had been better advised before you had published your books. You thought yourself as fully satisfied when you were of another mind. You know, or at the jest, there be that know them that have three, four, nay, five times changed their Religion, that thought themselves as fully satisfied every time as you thnike yourself now: what they are now (some of them) I will not say. And if every man should publish books so often as they change their mind, how many Religions than should spring from one man, and he perhaps be author of so many sects, what heaps of books are there at this day of several opinions? Make therefore no more matter for the fire, there is straw and stubble enough already. Speak truth, for the day of burning is at hand. And whatsoever you do, look to the main, leave not the foundation as some have done: Hold fast the beginnings lest you never come to the ends. And I pray God deliver you from the Curse of Sinai and her sons, Hagars' children. And bring you all unto the blessings of mount Zion and into the rest and freedom of her children, even Sara's sons and daughters.  
Your friend. I. H.   

¶ The Contents of that which followeth.  

1 A Description of the heavenly jerusalem with her privileges, and of her stability and of her Commons and intercommoners.  
2 A view or search of Master smith's Church with a discovery of the unsoundness and Ruinousnes thereof.  
3 An examination of a principal answer of his, whereupon many of his other reasons do depend against the Baptism of Children, and the confutation thereof: with sufficient reasons and proof for the lawfulness of Baptizing them, and that the Baptizing of Children cannot be the mark of the Beast.  
4 Of the Commonalty and Commons of Christians in general, and wherein specially they are to be distinguished, and how the Commoners ought to carry themselves toward the little special ones, and how the special do, and aught to walk towards the Commoners.  
5 Of Christian liberty, and of the lawfulness of the Authority of Magistrates, and how all subjects are bound to obey.  
6 Of Faith and Repentance.  
7 A Reprehension of Master Smith for his bold Challenge.  
8 An exhortation to him and his company.  
9 A short description of the contentions of these times.  
10 Of Zion's restoration, the fall of her greatest enemy, and of her everlasting glory.    

To Master JOHN SMITH, and to the Company with him at Amsterdam in Holland.  
ANd lest I run into your fault, and fall into the same danger with you, as of myself I have no strength to stand more than you: By the grace and assistance of my God, I will take heed, and though I have not the skill of the learned Disputers of this world, yet I hope the Spirit of Truth will so direct me, that I shall rather say, I know not, then set down and affirm that for truth, which shall be found a lie. This therefore I say and write, not respecting what you have said, nor regarding your many Arguments to the contrary.  
That the Church which the Lord doth build, consisteth of living stones: 
1. Peter 2. Mat. 16.18.  And the gates of Hell shall not prevail against that Church, or any one of the stones thereof, 
Revel. 20.6.  but it shall stand and prevail against Hell, and the snares of the second death, so that not one shall perish that is of this holy Temple.  
For this Church of Christ and every stone thereof, 
1. Pet. 2.4, 7.  is framed and fashioned from above, he himself is the foundation and chief corner stone. And all the stones of this building are his brethren, reborn and made a new, not in show, but in very truth, not for a time, but for ever not, one of them shall ever fall off.  
They are all of them everlasting, as is their foundation whereon they rest, and whose strength doth stay them up. 
Matt. 16.19.  Great privileges hath this Church above all other, for to it he hath given the keys of the Kingdom of heaven, to open and shut, to bind and loose: And where two or three of this universal Church of Christ, 
Matt. 18.18, 20.  consisting of stones of life, are gathered together in his Name, he hath promised and will not fail to be in the midst of them, And whatsoever they bind in earth, is bound in heaven, and whatsoever they lose on earth is loosed in heaven: And where two of them shall agree in earth upon any thing, whatsoever ye shall, desire it shall be given you (saith he) of my Father which is in heaven.  
This Church is one, 
Ephe. 4.5, 6.  the Faith is one, the Baptism is also one and the same in every stone thereof, not on the skin, but in the heart.  
Their Rock is Christ, that their one Lord, he is the Prince of their Faith and Hope, and his Father is their one God and Father alone, who is above all, and through all, and in them all, praised for ever. 
Gal. 4.26.  And this is jerusalem from above, which (Saint Paul saith) is the mother of us all, and is free.  
And this and all of them are those little ones, whom (the Lord said) whosoever shall offend: It were better that a Millstone were hanged about his neck, 
Matt. 18.6.  and that he were drowned in the depth of the Sea, so precious in his sight are they all, And whosoever shall give but a cup of cold water, to any one of the lest of these, 
Mark 9.41.  in my Name (saith the Lord) shall not lose his reward, but shall have eternal life, As it is written; Come ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world: For I was an hungry, and you gave me meat, I was a thirst and you gave me drink, etc. Ye did it to these (saith he) if but to the least of these my brethren, ye did it to me; 
Mat. 25.34, 35, 36.  And again, Whosoever receiveth one of the least of these little ones in my Name (saith the Lord) receiveth me, and with me him that sent me. O happy man therefore, that can perceive and do these things: But he that despiseth you, despiseth me, and him that sent me. And this is it which john meaneth. He that saith he is in that light, 
1. John 2.9.  and hateth his brother is in darkness until this time: But he which loveth his brother abideth in that light, and there is none occasion of evil in him. And again, Hereby we know that we are translated from death to life, because we love the brethren, 
1. john 3.16.  meaning the Lords brethren, the little Sheep, to whom he will say, Come ye blessed inherit the Kingdom for ever: These love their enemies, 
Matt. 5.44.  If they hunger they feed them, if they thirst they give them drink, if they curse they bless, if they persecute, they pray and weep for them.  
And these are the light of the world, 
Matt. 5.14, 15.  the Candle on a Candlestick, the City set upon a Hill, whereof David spoke when he said, Glorious things are spoken of thee, 
Psal. 87.3.  thou City of God, and this if one will, he may visibly see, for a City set upon a hill cannot be invisible.  
And to this alone is power given to bind and loose, 
joh. 20.23.  to remit and to retain sins, even to these I mean are these Keys given, whom God approveth and will approve for ever: Indeed many are called, but these are they that are chosen, these love one another, and thereby do they know each other to be borne of God, and to be loved of God, and that they do love God, I say, for that they love those that are borne of God: 
1. john. 2.5.  As it is written, Hereby we know that ye are in him. And this is the kingdom which the Lord saith; 
john. 3.3.  No man can see but he that is borne again.  
And this is that house of Levi, 
1. Peter. 29. Hebrew. 12.23.  that royal Priesthood spoken of, the peculiar people, the congregation of the first borne, who are all written in heaven. The chosen generation, and people set at liberty: If you will receive it; 
Mat. 18.4 Revel. 3.12.  these are they that have the pre-eminence, these are all the Priests of God, and serve in his Temple for ever: These he hath made pillars in his house, and shall go no more out: these are blessed, and holy, and have all their parts in the first resurrection, and shall not be hurt in the second death. These are they that are risen with Christ, 
Revel. 20.6. Revel. 2.11.  and seek those things which are above, who are dead to sin and crucified to this world, these are they that have overcome the world, and have received the white stone, and the new name of the Lord. And this is the little flock to whom he saith, 
Luke. 12.32.  Be of good cheer, for it is your father's pleasure to give you a kingdom. And this alone is that City of God, 
Revel. 3.11.  which only is named the new jerusalem, and these are the Citizens, and of these the scripture means, which saith, Where two or three be gathered together in my name, there am I in the midst of them, And behold I am with you (saith he) unto the end of the world.  
But perhaps you will say, if this be the Church of Christ, which you have here described; Objection. to whom the Keys of the Kingdom of heaven, and all those titles and privileges do only belong: then was there never such a Church in the world, in one fellowship congregated and constituted by baptism, partaking together in the Lord's supper, and all other exercises of Religion, consisting only of such unmovable stones as you speak of: For with the Lord himself, and with his eleven Apostles one was, who did prove a devil, And many also were with Christ before and were baptized, which fell away, and afterwards with his Apostles also which fell away and were offended.  
It is true indeed, but what saith it, Answer. 
joh. 2.19.  If they had been of us, they would have continued with us: but of that Church they never were, that hath the pre-eminence, and unto whom those excellent titles and treasures of God doth belong: for although they did partake with them in receiving the word, and believing the truth thereof, and of the elementish Baptism, and the signs of the Lords body and blood, and all other such like common things: yet were they never baptized in heart, returned and became as little children; neither yet did ever eat his flesh, and drink his blood, 
Mat: 18.3.  truly and indeed by faith: for want whereof, they could never enter into the kingdom of heaven: nor yet had ever life in them, as it is written. And therefore of that Church and kingdom they never were, 
john 6.53.  nor yet did ever partake with them in their peculiar things: nor never came into their courts of rest, nor City of peace. But to the returned little ones, do all those great things belong; those excellent privileges, even to them that eat his flesh, 
john 6.54.  and drink his blood: who have all of them eternal life abiding in them, whom the Lord jesus will raise up at the last day, as he himself saith.  
But how then did that Church judge of them, Question. (you will say) while they were with them? did they not believe that they were returned, and did they not account of them, as they did of those that were returned and borne again: that had eaten Christ's flesh, and drunk his blood unto eternal life: seeing they were baptized with them, and did eat the same bread, and drink the same wine with them also, did they not justify them, and approve of them as of the rest?  
That Church did never so approve of them, Answer. they were never so blind and desperately bold, as your Master Smith, to justify and approve of those whom God doth condemn: they are not so rash as you, and your Church, to affirm they know not what: They are better advised, and better taught then so: That Church & kingdom which we speak of, was never so deceived in her entercommoners, to account and approve them as borne again: because they did partake with her children in all these common things: But she and her children judged always the truth of them, and never were deceived concerning them.  
They received the word with joy and gladness, 
Mat. 13.20. Acts 2.41. Luke 9 62.  They took the Plough by the hand indeed, The foul spirit was gone, the Sow was washed, the blade sprung up: These things the Church did see, and know was true in them; and so far it did approve of them, & did yield unto them the common things, and were of one accord therein together. The Church & stones of life looked for fruit from them, but fruit they never saw: They hoped the best, till they saw the worst: They knew not the tree, but by the fruit, and that not till it had brought forth, either good or bad. But by their fruit they do know them as it is written, Do men gather Grapes of Thorns, or Figs of Thistles? can a good tree bring forth bad fruit, or a bad tree good fruit? no not possible. A good tree cannot bring forth evil fruit, 
Mat. 7.16.17.18.19.20.  neither can a bad tree bring forth good fruit: every tree that bringeth not forth good fruit, is hewn down and cast into the fire. The Scripture doth never any where teach or speak like your Master Smith, That evil trees may be known to be good trees, by bearing of good fruit, and yet be cut down and cast into hell fire, for bearing of evil fruit: for you say, that a tree which shall be hewn down, one that may fall away, doth bring forth as good fruit, as the good tree, or good ground doth; and that there can no difference be discerned by their fruits between them, contrary to the Scripture which saith to the children of the kingdom. 
Mat. 12.33.  Ye shall know them by their fruits, Meaning the good trees by the good fruit which they bring forth, from the trees that bring not forth good fruit, and from the evil trees which bring forth evil fruit. And as they know certainly, the good tree by his good fruit, and the evil tree by his evil fruit: so they do also know that those trees which grow in the Lord's field, 
Luke 13.6.7.8.  standing as branches in the vine, 
john 15.2.  and bring not forth good fruit are accursed like the fig tree, 
Mat. 21.19. Mat. 3.10.  & must be hewn down with the evil trees, and cast into everlasting fire.  
But perhaps you will say, Objection. these trees cannot be so distinguished and known till the end, for the Lord saith, 
Mat. 24.13.  He that endureth to the end, shall be saved. And the righteous man may fall from his righteousness (as testifieth the Prophet) and die. 
Eze. 18.24.26.27.  And the unrighteous man turn from his unrighteousness and live. So that there can be no such certainty as you speak of, until the end.  
Hear I would first know of you, Answer. what end you think the Lord doth mean, whether the end of the world, or the end of their life in the flesh? If you mean the end of the world, than Moses, Elias, the Prophets, and Apostles might yet perish, for to that end they are not yet come: But they are and shall be saved, therefore that end it cannot be: what then? the end of their life in the flesh? that end is it which you intent, I dare say, Then indeed there is no certainty, in this world to be had, till the hour of death: then is the Doctrine of your fellows, the Dutch Anabaptists true, who affirm that the most righteous man, lustified and borne again from above, may fall away and perish at any time, even till his last hour: then should man's salvation depend upon his last gasp. Then no man can rejoice, that his name is written in the Book life, till he be dead: or else they may have their names blotted out again, after they be written therein, as indeed they do affirm: But man may be certainly assured of reconciliation with God, 
Rom. 1.38.30.  and that his name is written in the book of life and sealed there, by an indelible covenant, before the moment or hour, or day of his death, therefore that end it cannot be.  
But stay, Objection. may not the righteous man fall from his righteousness then?  
Such righteous men, as I told you of before, Answer. may fall from their righteousness, Evil Trees and evil ground which never brought forth good fruit. As from some the fowls of the Air catch away the seed that is sown in their hearts, and they fall away: 
Mat. 13.19.20.21.22.  some by persecution are offended, & some the cares of this world do choke. And so the righteous man doth fall from his righteousness. The washed sow is turned to wallow in the mire again. 
2. Pe. 20.2.  The dog to his vomit again. He that took the Plough by the hand, hath looked behind him, and is made unmeet for the kingdom of heaven for, ever. The unclean spirit that was cast out, 
Mat. 12.45.  is returned with seven worse than himself, and re-entereth the house swept: and the end of this man is worse than his beginning: It had been better for him, that he had neverknowne the way of truth, his condition was better before he took the Plough in hand, than it is now in this end of his, wherein he hath given it over, turned back & entertained his evil companion again, with seven more worse than he.  
Question. But what is then the end, which whosoever endureth unto, and doth attain, shall be saved?  
The end therefore is the fruit, as reaping is the end of Ploughing: Answer. And as we look for fruit after we have sown our Corn in the earth: So doth the Lord look for fruit of the seed he hath sown in us. Such fruit as whosoever bringeth forth, shall never be hewn down and given to the burning fire. But is like the tree planted by the river side, 
Psal. 1.3.  which bringeth forth his fruit in due season, whose leaf shall not fade.  
And this is the plantation of God, and these are his trees, and the branches of his own Vine Christ jesues: and every branch that berareth fruit in him he purgeth like a good husbandman, 
joh. 15.1.2.  that it may bring forth more fruit. And if you ask what fruit that is, I told you before: yet if you will have it again, It is Love, even that new commandment, the perfection which the Lord commandeth, 
Mat. 5.48.  saying. Be ye perfect as your heavenly Father is perfect: It is the first resurrection, which whosoever attaineth, is blessed & holy for ever. They that attain to this end, are blessed in their life, 
Deut. 28.3.45.6 Mat. 9.3.4.5.6.7.8.9.10.11.  and blessed at their hour of death, and blessed at the end of the world, and blessed for evermore.  
These righteous men never fall from their righteousness, their names are never razed out of die book of life, 
Mat. 18.14.  but unrighteous men may turn to their righteousness. And therefore these righteous men, encourage all, exhort all, hope all things, endure all things, forbear and are gentle unto all, 
1. Cor. 13.4.5.6.7.8.  And wait with patience, labouring to see it by any means, they will bring forth fruit, even the fruit of the good tree, The good fruitwhich when they see, they do rejoice & embrace them, knowing thereby that they are borne of God their own father, as Children of that holy Church jerusalem their mother: purged and purchased through his eternal Testament, in the blood of that one Lord the Lamb, 
1. John 3.14.  to be an holy habitation to himself for ever. And here is no love lost between these brethren, such love between them as never was between earthly brethren.  
As the stock they came of in their new generation doth excel in glory, enriches, in power, 
1. john 5.1.  in wisdom, in bounty, in mercy, and love: all Fathers and Mothers in nature, be they never so high in place of this world, even that they can give Kingdoms, and thousand thousands of Gold and Treasure, to their Children: and possess them of all the pleasures that the world can afford: and with all the signs of love that nature can express. I say, as the great God of Heaven doth excel the greatest that ever was on earth: And as his love is infinite beyond theirs, and his ability also to perform the same: So do the gifts, the signs and seals of his love excel theirs.  
And as his children do come of a more noble stock than theirs and are more honourably descended every way. So do they excel in love ten thousand degrees, for ehey love for other and greater respects. And as love was the beginning and cause of this happiness: 
1. john 4.19.  even the love of the eternal God, as the Scriptures witness: So love is the end of their conversation, 
Heb. 13.8.  in and through jesus Christ, yesterday to day, and the same for ever.  
This is that name so secretly written upon them, that no man can Read or know it, but they alone which have it, 
Revel. 3.12.  and upon them only is his Name written: New jerusalem; as it is written: Him that overcometh, will I make a Pillar in the Temple of my God: And he shall go no more out; And I will write upon him the name of my God, and the name of the City of my God, even the new jerusalem which cometh down from heaven from my God, And my new name. And this is the end, which whosoever endureth unto, is faithful to the death, and shall receive the Crown of life. Many false Prophets shall arise and deceive many, 
Mat. 24.11.12.13.  and because iniquity shall abound, the love of many shall be cold; but he that endureth to the end, even this true and perfect love, the contrary to iniquity, and to love that is cold, he shall be saved.  
And this is the Baptism of the holy Ghost and fire, 
Matth. 3.11.  even the fire of God's love, the coals whereof are fiery coals, and a burning flame which much water cannot quench, neither the floods drown: But it breaketh forth and returneth such a love to his God and Father, 
●an. 8.7.  and to his Lord and redeemer, as no man knoweth, but he that hath it. And such a love to his father's Children, those little ones, his and his Lords brethren, as they never know nor shall know who are never borne again.  
Yea, he returneth love to all men even to his enemies. 
Prou. 21.22. Rom. 12.20, 21. Psal. 15.2, 4.  If he hunger or thirst he feeds and gives them drink, and so heaps coals of this fire upon his head. He speaketh the truth from his heart, and with his tongue useth no deceit. He esteemeth not himself, but is vile in his own eyes. He envieth not. 
1 Cor. 13.4, 5, 6.  The Sun goes not down upon his anger: He rejoiceth not in iniquity, but always in the truth, and in doing good to others: Love seeketh not her own. And are not these fruits which may distinguish between the good tree and the bad?  
These fruits those righteous men never brought forth, which fell away. 
Heb. 3.14.  Their blade was never like this fruit: Their beginnings were never like these end. Those first were never like these last, 
Matth. 22.14.  which are the first, even the first borne; For many are called but few chosen.  
And this is jerusalem, that poor little sweet holy City, 
Revel. 11 2.  which hath been trodden under feet of those heathen Gentile Courtiers, and outside Christians, not worth the measuring, these many hundred years. And this is the Hill which once stood up above the Hills, whose light did shine from East to West, 
Rom. 1.8.  even to the world's end. To it the Nations flock to hear, and see the things that were of her so famous through the world. To whom she cried, saying: Come whosoever will, and take of the water of life freely, 
Revel. 22.17.  whereat many rejoiced, believed and were baptized. Of which some were made pet takers of her peculiar things: And were not only believers of the truth, and baptized with the Baptism which thereunto belonged, but were baptized in heart broken and dissolved into a thousand tears: And believed in him who also baptized them with the holy Ghost and fire. The other hard and unbaptised in heart, refusing that graceso freely offered them: judging the common Faith and Baptism which they had received, sufficient to serve their turn: Supposing that one Talon safely kept, would stand them enough instead when the day of account should come; despised the little ones that were borne and baptized from above. 
Acts 20.29.  And thus began the mystery of iniquity to work, and grew up in time above the Hill of God, and like Wolves spared not his flock, took possession indeed of the outward Court, gathered strength, got a head: And trod down that liberal free City, the true mother and nurse to the Lords lambs and babes.  
This head of theirs is that great Antichrist, 
Revel. 13.1.  that beast which rose out of the sea, with seven heads and ten horns: who hath reigned now twelve hundredth and three years, and yet still reigneth, and shall till seven and fifty more be come. And then his days his times, 
Revel. 11.3.  months and years, shall be accomplished, (even one thousand two hundred and sixty.) and his Crowns pulled from his head, his City burnt with fire, and upon that woman which saith: I sit being a Queen, am no widow, and shall see no mourning, shall come shame and confusion, howling and crying; and utter desolation: even she which now calleth herself by the name of the true mother, and like an harlot challengeth the husband of the true spouse to be hers. 
Mat. 23.35.  And these are the offspring of Cain, the race and line of those Pharasies, at whose hands the Lord said should be required the blood of all the Prophets, from righteous Abel to Zacharias; yea, these are all one house with them. And so are all the assemblies and congregations in the world, be they never so clean without, doing the same works, being foul within: and do make one and the same generation with them, and with all such heathen in the world, being uncircumcised in heart like them. To fulfil the word of the Lord which saith, 
Revel. 8.24.  That in her should be found the blood of all, that ever for righteousness were slain upon the earth. Proving indeed that all that are unclean in heart, and do the same works, do make one generation, be they what they will. These are all the evil seed, the children of the wicked▪ and of the bond woman, This is Hagar and her son which must be cast out, These are the serpent's seed that never did love the seed of the woman.  
But you Master Smith understand not these things so, you shut out Hagars' house from these times, you will have the Church of another fashion, you will have it of your own building; you like not the frame which the Lord alloweth: you will not have so many sorts of vessels in the Lords great house, 
2. Tim. 2.20.  as the Scriptures do speak off, and yet you will have more in his little spiritual house then the Lord alloweth. You will not have vessels of gold, of silver, of wood and of clay; some to honour, some to dishonour, in his great house, together in commons: And yet you will have vessels of dishonour to partake in the peculiar things pertaining only to his little house, 
Mat. 16.18.  and to be of it. But the best is, the Lord hath not made you the builder of his house, he means to build still as he hath ever done his little spiritual house himself; 
Luke 12.32 Revel. 21.27  he will have the vessels thereof all of gold and silver, prepared to honour: build you and prepare the other of wood and clay; for although this great house be all one in commons, yet it is two in specials: which shall be more at large distinguished hereafter. But we will first see what fashion your house is of.  
You say, all that you baptize, are first borne again; and being borne again, and baptized, they are all Citizens of the heavenly jerusalem, and the Congregation of the first borne: the peculiar people, and holy nation, those returned little ones, which the Lord spoke of. And that none but such aught to be baptized, 
Mat. 11.14  and that whosoever is baptized before he is reborn of the spirit: that baptizing is Antichristian, and must be revoked He must first be a new creature, and then rebaptized. And yet you say some of these may fall away and perish. This is your Church you say, and so it is constituted. Indeed, you have framed it finely, but it will not stand.  
The foundation is sand, and the top is so light, that the wind will carry it away to perish: for so you say, and it may well be; for an error in the ground work doth argue slight work in the raising and finishing: for he that is careless in laying the foundation of his house: will surely be very negligent in the framing and ending thereof: and if a skilful workman should search that house, he should doubtless find many unsound joints therein.  
Objection. But some man perhaps will say, that Master Smiths foundation is very sound and sure, for he gins with regeneration, and he will have none baptized into his Church, till he be borne of God: and who can lay a more sure foundation than this?  
Indeed a fair show it makes, Answer. but we will search it from the top to the bottom: for though he that builds a house, doth first begin with the foundation and bottom thereof; yet he that will pull down that house, had need first begin at the top. Therefore we will search it from the top to the bottom, and by that time I hope we shall see whether it be sound or no.  
Your conclusion is, that some of your Church may fall away, and shall perish; and yet you say, they are all of them those little ones whom our Saviour speaketh of: this is even as contrary as salvation and damnation: for the same Lord saith. It is not the will of your heavenly Father, 
Mat. 18.14.  that one of these little ones should perish, but your will is, they shall.  
The Scripture saith, 
Heb. 12.23.  that the Congregation of the first borne, are written in heaven: but you say some of them are written in hell. Christ saith, the gates of hell shall not prevail against his Church, and many other most sure promises, that the second death shall take no hold of any one of the least stones thereof; 
Revel. 20.6  but you dare boldly affirm the contrary. And yet you will baptize none, but such as are borne a new, you say: and that none ought to be baptized, but such a little one; which is the beginning & foundation of your building. And how contrary are these things? How weak and rotten is your work, from the top to the bottom? For whereas you say, that none ought to be baptised, but they must be first borne again, it is utterly false: for the Scripture saith that jesus made & baptized more Disciples than john. And it saith also, 
john. 4.1. John. 6.53.60.  that when the Lord told them, that except they did eat his flesh, and drink his blood, they had no life in them (which is the chief and principal point of regeneration) they answered, It was a hard saying, who could endure it? which proveth evidently they were never borne again, and yet baptized: for every Disciple was baptized. And they were Disciples, the text faith: and whatsoever he were that did subject himself to learn, and came into the fellowship, was one of the disciples, though he were not one of the new borne babes. These things are as clear as the light throughout the scriptures: but you being ignorant of the Scriptures through your wisdom, would delude us with doubtful and double speeches, as you do some innocent, (as I hope) and upright souls, that depend upon your wisdom and skill, whose consciences (I persuade myself) do tell them, all is not well.  
You strive so much to make your Church differ from the Church of the jews: because you mistaking, would have the whole estate of the jews Church contain the bond woman and her son, and the whole stateof the Gentiles Church to contain the free woman and her son: so that you will have your Church not only to differ from the jews Church, but from the very word and practice of Christ and his Apostles, and from the Church that then was.  
You will not have a son of the free woman in the jews Church, nor the son of a bond woman in the Gentiles Church: but all must show forth the fruits of regeneration that ought to be baptized, and so consequently being all reborn and baptized, must needs be the children of the free woman. What a Labyrinth have you brought yourself & your company into? You will have all your Church to be the spiritual seed of Abraham: 
Rom. 11.26.  and yet that some of them may, and shall prove castaways, contrary to the Scriptures which saith, All Israel shall be saved: meaning all Abraham's spiritual seed, jews or Gentiles.  
It is possible that ye can be ignorant, how in the Churches of the Apostles times, there were many evil workers evidently known, unreturned, earthly minded; of whom Saint Paul saith, Many wake, 
Phil. 3.17.18.19  of whom I have told you often, & now tell you weeping, etc. Is not this manifestly to be seen throughout all the new Testament?  
Did the Lord himself who knew all things, entertain Disciples, 
john 6.64.  baptizing them whom he knew did not believe in him, nor yet were returned; yea one, whom he knew should betray him.  
The Lord, I say, who could have made his choice, and have taken the best, and left the worst at his pleasure: If he had been so disposed, or had intended to make the outer Court of his temple, as pure as the temple itself, whereunto none doth come to sacrifice, but only his royal Priesthood. Did the Lord, (I say still) who knew all things, do thus to teach us in these cases, what to do to the world's end? And dare you which know nothing in comparison, take upon you to teach him, and to contradict his practice? Did he entertain all that came to him into his outward Court, yielding unto them all the common things thereof? And dare you so boldly to change his ordinance, rejecting such as then he entertained: If he had intended, that none should be baptised, but such as brought forth the fruits of regeneration, he would not have then baptised, nor have suffered any to be baptised, that were not first regenerate, seeing that he knew them one from another, he would have given us example both by himself and his Apostles: and would not have baptised any one, 
joh. 8.39.  but Abraham's true spiritual seed, who should first have wrought the works of Abraham, of whom not one son of perdition should ever have been found. This would the Lord have done, I say, if his will and truth had so been in this outward condition of his Kingdom, he would have performed it perfectly. Seeing he could do in this case what he would, he would not have been found unfaithful in his house, (as it is plain he was, if that doctrine of yours be true.) All agree that the sin of knowledge is greater than the sin of ignorance. Did Christ know his Father's will was, that none should be baptised but Abraham's spiritual seed, and would he baptise those, 
joh. 6.60.  that knew not what it was to eat his flesh and drink his blood, which all Abraham's seed did both eat and drink of, and therefore must needs know what it is? would he have entertained judas, and baptised him, seeing he knew from the beginning that he was the child of perdition, and that he should betray him?  
No, no, Christ our Lord would never have done all these things, if he had known his Father's will, to have been contrary, he would never have sinned so highly against his Father with his knowledge (as he did, if that be true which you affirm.)  
But you are the liar and the sinner: be it known unto you. It is you that break the law of God, and violate the word and ways of Christ, by your cursed ways and doctrine. For his will is, that common things should be for the many that are called, but his peculiar things for the few that are chosen: Wherefore he compareth the common Court and Kingdom of heaven, to a Net cast into the Sea, 
Mat. 13.47.  which taketh all sorts of fish both good and bad. And his spiritual kingdom and holy temple, 
Mat. 13.31. and 33.  he compareth to a grain of Mustard seed, to leaven, To a field wherein lieth a treasure hid of great worth, which whosoever will enjoy, must purchase it with all he hath. 
Mat. 13.44.45.46.  Which Kingdom, the Lord saith; Except a man be borne again he shall never enter into, nor see.  
Perceive you not these things M. Smith? 
john 3.3.  are they hidden from your eyes? 
Matt. 3.52.  Then are you not the Scribe which the Lord speaketh of, which is taught unto the kingdom of heaven, compared to a householder which bringeth forth of his treasury, things both new and old.  
Objection. But peradventure you will yet object, that although there be some caught in the Net, that do afterwards prove bad, yet they were good when they were first caught, and brought forth good fruit before they were baptised; and therefore Christ gave Rules to his Church, to the end that when any should offend, if he would not be reform, after he had been orderly dealt withal by the Church: that then he should be cast out, and so cut off from the body.  
Answer. Is it possible that a branch of the Vine which brought forth good fruit, should ever be cut off from the Vine, for bearing of evil fruit: seeing God is the husbandman of his vine, 
john 15.1.2.  and every branch that bringeth forth good fruit, the same he purgeth that it may bring forth more fruit? Did you ever read in all the Scriptures: that a good man one of Abraham's seed, which brought forth good fruit, and did the works of Abraham: that afterwards proved an evil man? and brought forth evil fruit, and was therefore cut of for ever from the vine, and from Abraham's spiritual house? Hath Christ given rules to this end, to cut of fruitful branches, Citizens of the heavenly jerusalem? (for so ye call them all whom ye baptize) His rules are not for you, if you can rule no better than so.  
But he hath given them to his Church, you say, Objection. and we know no Church he hath but ours?  
Know ye not indeed? are ye altogether ignorant? What say you to Master Francis johnson and his company at Amsterdam? Answer. They boast as much of rules as you. And to all the several companies of your fellow Anabaptists, who have been such ancient professors of your faith? Have you shut them all out of doors to day, and came in yourselves but yesterday? Is this the rule you keep?  
I pray you tell us one thing Master Smith?  
By what rule baptized you yourself? what word or example had you for that in all the Scriptures? Do you affirm the baptism of children to be the mark of the Beast, because, you say, there is no word nor example in all the Scripture, to prove that they may be baptized: And yet durst you presume without either word or example, to baptize yourself? If you go about to prove that lawful which you have done, by any word, or example in the Scripture, I say you cannot set one step forward to that purpose, but you must allow thereby the baptism of Children. I marvel you did not prevent this objection: which will be as hard a bone for you to gnaw upon, as you think the baptism of Children is to us. It was wonder you would not receive your baptism first, from some one of the Elders of the Dutch Anabaptists; but you will be holier than all, and see how you have marred all.  
And you Church yourselves, you say, and put a Church upon yourselves. What strange doubtful speech is this? What kind of Church is that you put upon yourselves, and Church yourselves withal? Do you mean a Church of lime and stone, made by men's hands? Such a Church you may Church you withal, and put upon yourselves when you will.  
But that is not your meaning, I dare say, that is an abomination in your eyes. Your mean (If I mistake not) Two or three gathered together &c. Do pull Christ unto them, and so Church Christ, and not themselves; to speak sensibly. And is this your meaning indeed sir? where read you or ever heard you of the like?  
Christ saith to as good men as you (none dispraised) you have not Chosen me, 
john 15.16.  but I have chosen you And upon this Rock will I (not Master Smith and his company) build my Church, nor any company in the world else, And the gates of Hell shall not prenaile against it. And will ye know now to what Church he giveth these rules, if ye call them so. And I give unto it, saith he, the Keys of the kingdom of Heaven. And where two or three be gathered together in my name (I would you knew what this [In my name] doth intent) there am I in the midst of them, as if he had said, where two or three of these little returned ones that believe in me, whom my Father's will is, shall be saved, do at any time or in any place gather together, in the same faith and confidence put in my name, there will I be in the midst of them; that is, there will I make my habitation, my Church and my dwelling place. 
Psal. 95.7.  This is the spiritual Canaan and land of rest, and this is the little house whose vessels are all of gold and silver. 
Heb. 3.8.12.13.  But in the groat house there are vessels of gold, silver, wood, and clay, and they are but one in commons together, but two in the special peculiar things: Which are not distinguished by baptism, but by regeneration; 
1. Cor. 12.13.  the birth of water and of the holy Ghost, and other such like great and peculiar things.  
And tell me are ye all entered into that rest? Are ye all the free woman's Children? Are ye all borne of God? 
1. john 29.  Is there not one amongst you that loves not his brother? 
1. Cor. 11.19.  Is there not one among you that maintains Heresy, which is a thing necessary, that those which are approved might be known? Is there never a one weak amongst you, are ye all strong men in Christ jesus? 
Heb. 4.1.7.  Is there none of you carnal and yet in your sins, that had need be exhorted to unharden his heart, and to study to enter into that rest, least he be deprived of his expectation? Is there not one of all the to amongst you? Are ye all as one, & one as al●●s there never a better, nor worse? are ye all baptized with that one Baptism spoken of, & partakers of that first resurrection? Is this your saying indeed? Hath the water of Holland washed ye all so clean? ills Indeed if all these things be so, then there is no tomparison between the jews Church & yours, nor yet between the Church of the Apostles days, and yours; but great difference. Though yet between the Church of Christ in the Apostles days, and the Church of Christ under the law, there was never any such difference as ye pretend. For they had all the same Gospel and faith, 
Heb. 4.2. Heb. 3.18. 1. Cor. 10.2.3. Heb. 3.17.  preached the same baptism of repentance, and purging of the holy Ghost, even the very same way of entering into his rest; and some were made partakers thereof, and entered thereinto; & had the same keys committed unto them, that are still given to Christ's Church. Although with many of them that did partake in Commons with them, God was not pleased, I mean those that were baptized in the Sea, and circumcised in the skin, and offered their sacrifices in common with them, as did Cain and Abel. And who might for bid Cain to offer or Ishmael to be circumcised, or the hardhearted Isralites their baptism in the Sea, or the whole house of Israel, to come and offer upon the brazen Altar, that stood in the Court of the temple?  
So now likewise and in all times, were and shall be common things for all, and peculiar things for the peculiar. The least grace is to be cherished: none ought to be discouraged; 
Act. 8.22.  Simon Magus was exhorted to pray: They that believed the Gospel's truth, were baptized, 
Acts 2.41.  and received the signs of Christ's body and blood also. 
1. Cor. 11.21.  In these common things they did partake with Christ's holy Priesthood, his peculiar Church. But you say these things are not common now. They were common once when truth took place, as the Scriptures by examples prove: I mean, to such as did believe the Gospel, and did not profess the practice of iniquity, but professed the Gospel and the truth thereof; though they were not circumcised in heart, regenerate and become as little children, 
joh. 6.66.  any more than the Disciples were that fell away from Christ: and those who asked, who should be the greatest, and many other more which the new Testaments examples prove. 
Mat. 18.1.   
For tell me, shall every one that is baptized in the right form and manner (for that ye stand much on) upon the skin, be saved? And every one that receiveth the Communion of the Lords body and blood (I mean the sign thereof) be saved? I think you will say no: then say I, they are common. As on the other side, to believe in jesus Christ, to put our trust in God through him, to eat his flesh and drink his blood: is eternal life, and is peculiar to his Church alone, 
john 6.54.  in the midst of whom he dwelleth.  
Objection. But you say: we judge all so, that are baptized, though God judge otherwise. Do you so indeed, doth God judge one thing, and judge you another? doth God say one thing, and say you another? And do you know one thing, when God knoweth the contrary: or dare ye affirm that which ye know not? Answer. I perceive I must speak plainly unto you, you are so dull of hearing.  
Tell me I pray you, did ever Christ's Apostles and true Church affirm any to be borne of God, that proved otherwise? Did they ever justify whom God condemned, or condemn, whom God justified? Indeed the Lord saith to the Pharisees, you judge after the outward appearance: 
john 7.24.  but judge righteous judgement.  
Ye make clean the outside, saith he, but if you would make clean the inside, 
Mat. 23.26.  the outside should be clean also. 
Luk. 11.42.  They were strict in all small common things, but the weighty matters they left undone: mercy and judgement they ought to have looked into, 
1. ●win. 11.31. Mat. 5.7.  which proveth men blessed, as it is written. If you would judge yourselves, you should not be judged: And blessed are the merciful, for they shall obtain mercy.  
But you say, Objection. A man may be borne again to you, though he be not borne again to God: for we judge as far as we see by his fruits. If we judge him worthy of baptism, he is then borne again (to me you say.)  
I pray you is there one new birth to you, Answer. and another to God? will ye have a man borne again and again? will ye have two regenerations, one to you, and another to God: one essential, another in show? 
joh. 3.3.  The Lord saith, Except a man be borne again (meaning once) of water and the holy Ghost, he cannot enter into the Kingdom of God: Not twice, once to you, and once to God. But you judge as far you see (you say) but why judge you farther than you see? tell me that. For you say without exception, that all those whom you have rebaptized, are reborn of repentance and of the holy Ghost, 
Mat. 3.11.  according to the meaning of the Scriptures. And yet you say, that some of these may fall away and perish for ever. Is it possible that a man may be borne of God and perish for ever? It is as possible, the word of God should perish (which saith) blessed and holy are they that have their parts in the first resurrection, for they shall not be hurt of the second death. 
Reu. 20.6.   
I believe that some of those, whom you affirm borne again, shall perish; for you affirm you know not what. If ye were guided by God and his truth, which is his word, you would not affirm any man to be borne of God, except ye were sure of it verily; nor yet deny any to be borne of God, except ye were as sure, they are not. But you boldly affirm some to be borne again, which are not; and as boldly deny many that are: in that you justify yourselves, and exclude all others from being, to you, borne again.  
Wisdom, if you had hearkened unto her, 
Pro. 2.4.5.6.7.8.9.  would have taught you to have judged better. For she giveth great understanding to her children, both sound and sure. They do not justify that which she condemneth, nor condemn that which she justifieth. Neither dare her children condemn, though she condemn, except she reveal it unto them: nor yet justify, though she justify: except she declare it unto them. But if she reveal it, than they dare speak, 
Joh. 20.23. Mat. 18.18.  and what they say is done: what they bind is bound, and what they lose, is loosed.  
But this error of yours, doth arise from this false ground which you have laid: namely, that no one may be baptized, that is not first a new creature, reborn of the spirit, and sealed therewith: upon which ground also do almost all your other errors depend: but I think it is sufficiently proved already, that baptism hath been administered by Christ and his Apostles, to many Disciples who were not born again; yet because I will make it more plain, I will set down some more examples for that purpose.  
It is written, 
Act. 20.41.  As many as gladly received the word, were baptized. It is written again, the thorny ground received the word with joy, therefore the thorny ground was baptized. It is evident also that the stony ground was baptized, 
Mat. 13. All these were or might be baptized.  and the highway-side also: for they both received the word in their heart. And who is not glad of that which he receiveth in his heart? And it is clear as day (but that men will be so wilfully blind) that people were baptized presently, as soon as they did believe and receive the word to be a truth, without any further testimony of other fruits: as appeareth by the jailer, 
Act. 16.33.  who was presently baptized with all that did belong unto him. And who is so blind, so much as to think, that they were all instantly borne again, but he that never knew, what it is to be borne again? I dare boldly say, here are ten thousand in England that do believe more, 
Acts. 8.13.  than the most of the jailers household did believe. And what did Simon Magus believe more, than the Gospel to be truth, and many thousand more that were baptized by the Apostles themselves? 
Acts 2.  But if you did understand one thing which was done by the Apostles, you should easily be delivered of this error. And that is this.  
There was a second supply made by the Apostles, (after the first preaching of the Gospel, and baptizing them) whereby they were refined and purified, such of them, as in whom the first seed of the word took deep root, as appeareth by Peter, and the Church of Samaria: who were baptized of the holy Ghost, by the laying on of the hands of the Apostle, after they had believed and were baptized by Philip. 
Acts 8.17.  Others also that came to the Apostles, who had believed and been baptized, were afterwards baptized of the holy Ghost, in the name of jesus. 
Acts 19.5, 6.  And this is it which the Scripture intendeth, which saith: 
Mark. 16.16.  whosoever believeth and is baptized, shall be saved; meaning by baptism there, the baptism of repentance and of the holy Ghost. As if the Lord had said, whosoever believeth the truth of the Gospel, and is regenerate shall be saved, Baptism cannot be understood in that place of earthly water, for then Simon Magus must needs be saved, for he believed, and was baptized with that water.  
And also another time there came Certain Disciples to the Lord, ask him who should be the greatest in the Kingdom of heaven. The Lord answered them to this effect. Do you come to ask me who is the greatest in the kingdom of heaven, 
Matth. 18.  and yourselves are not so much as entered into it yet? Meaning by the kingdom of heaven, that little spiritual house, whose vessels are all of gold and silver: where is joy in the holy Ghost, and great rest and peace, not that great house which is before described: for in that house they were already. The Lord takes a little child, and sets in the midst of them. I tell you, saith he, though you do believe the truth of my word, and are baptized, and be my Disciples, yet except you become converted, and reborn as this little child, you shall not so much as enter into that kingdom of heaven, wherein I bestow my secrets and greatest treasure. Whereby it is evident, as also by the other examples, and many more that might be showed to this purpose; that many did believe and were baptized, before they were returned and became as little children: contrary to your false ground Master Smith, whereon dependeth the whole frame of your house.  
And if you would but search these Scriptures: diligently, and compare them together, I hope you should find these things true: and then I trust you shall see, that which we now see at this present, and which may appear also evidently, to all that will weigh things uprightly without partiality, your frame and building pulled down from the top to the bottom, 
The outer Court and the Temple.  that common things are for the many, and the peculiar things for the few.  
One thing remaineth but not of your building, which you call the Character and mark of the beast, not worthy to come under the roof of your house Namely the baptizing of Children, against the which we will see and examine what you say.  
I have seen a principal answer of yours, to an argument drawn from Circumcision, to prove the baptizing of Children: Wherein you deny circumcision, to be a seal or sign of the new Covenant, and the righteousness therein, of faith: Affirming that it was a seal of a carnal covenant made to a carnal seed, and calling that carnal Covenant of yours, one of the two testaments, and abusing them by your carnal conceit, who are both of them most holy and spiritual, 
Rom. 7.14.  and not carnal as you affirm. And therein you seem to yourself, to be so wise in your application of circumcision to a carnal covenant, made to a carnal seed, that you by mere Ignorance and error to the charge of all, that take it otherwise: and so almost in all your answers and reasons, this is your principal objection still, that we mistake the covenants, and build the baptizing of children upon a false ground: but herein, by the grace of God, we will see who it is that is mistaken, and that doth err, and buildeth upon the sands. And because that by the mistaking of the two Testaments, and the two seeds; and by the false distinctions them, not only all your errors, but all other false doctrine doth depend: as in the true understanding of them, and right distinguishing both of the two Testaments, and also of the two seeds all truth doth consist; we will therefore more carefully by God's assistance set down what the two Testaments are, and also distinguish between them: and what the two seeds are, and also distinguish between them: that so we may the more clearly discern the truth from that which is erroneous. And then we shall see to which of the two Testaments Circumcision doth belong and whether baptism may not be administered unto children, as well as Circumcision was.  
And although baptism is nothing, nor unbaptisme nothing (as circumcision is nothing, and uncircircumcision nothing) compared with a new creature, nor yet is able to pollute any, though he had received it in the Church of Rome, and though it be not worth the contending about, nor yet the speaking of, compared with the doctrine of baptism, which is regeneration, the washing of repentance, and the purging of the holy Ghost through jesus Christ, and faith in him: which is indeed the true beginning of every living stone of his Church and Temple, whereof he is the foundation and head stone of the corner: because you trouble Israel with your flashes and false lights, affirming from your fleshly wisdom, that the baptism of children is the mark of the beast; we will therefore discover, how you of mere ignorance err therein, by your mistaking the two Covenants, and the two Seeds: and how by your false distinguishing both of the two Testaments and the two Seeds, you deceive both yourself and others.  

Master smith's answer.  The sum of your answer is this, First you distinguish the two Testaments, but very untowardly; for you say, one was made with Abraham and his Carnal seed, and of that Covenant was Circumcision a seal.  
Another Covenant was made with Abraham and his spiritual seed, and of that Covenant was the holy spirit of promise, the seal: for the carnal Covenant had a carnal seal upon the carnal seed: The spiritual Covenant had a spiritual seal upon the spiritual seed: and circumcision which was a carnal seal, could not seal up the spiritual Covenant to the spiritual seed. The two Testaments being thus by you distinguished, you go on to disprove the baptism of children: for we under the Gospel, you say, do not receive that carnal Covenant which was made to Abraham and his carnal seed, whereof circumcision was the carnal seal, but that carnal Covenant and seal together with the subject of that seal (viz. a male of eight days old) is taken away by Christ's cross. And in the room thereof, we have the spiritual Covenant, typed by that carnal Covenant, and the spiritual seal (viz. the holy spirit of promise) figured by that carnal seal: and the spiritual infant, viz. A new borne babe in Christ, in whom Christ typed by the male, is newly form, signified by that carnal infant. That all these particulars are so, you prove it plainly, you say, by these places of Scripture.  
There are two Testaments made with Abraham. 
Gal. 4.24.  For Agar, that is the old Testament, and Sara, that is the new Testament, were both married to Abraham, and Abraham had them both. Verse. 23 There are two seeds, Ishmaell of Abraham and Agar, who typed the carnal seed borne after the flesh: and Isaac of Abraham, and Sara typed the spiritual seed, borne by promise.  
There are two seals, Circumcision a seal of the carnal children: and the holy spirit of promise, 
Gene. 17.11.  a scale of the spiritual covenant, upon the spiritual seed. 
2. Cor. 1.22.   
And as Circumcision was a seal from God, 
Ephe. 1.13.  to the carnal seed, of the promise, and from the carnal seed to God in obedience: So the spirit of promise is a seal from God to the spiritual seed, of the promise: 
Ephe. 1.13. john. 3.33  and from the spiritual seed to God in obedience. These thing are evident you say, and so you proceed to prove and disprove accordingly.  
And here I cannot but marvel what you mean by this carnal covenant you talk of, which you call one of the two Testaments, and of which you make circumcision the seal: and also what you mean by Abraham's carnal seed. Which covenant, seal and seed you say, is taken away, by Christ's Cross. For you speak so doubtfully, that one had need dwell in your heart, that would known your meaning. But if you mean as the Scriptures mean which you cite, than it is certain, you say one thing, and mean another. For the Scripture faith, and meaneth thus▪ 
Gal. 4.22.23.24.25.26.27.28.29.30.31.  that Abraham had two sons, one by a servant, and one by a freewoman; but he which was of the servant, was borne after the flesh, And he which was of the freewoman, was borne by promise: by the which things another thing is meant, for these are the two testaments. The one, which is Agar of Mount Sinai, which gendereth to bondage (for Agar or Sinai is a mountain in Arabia, and it answereth to jerufalem, which now is, and she is in bondage with her children) But jerusalem which is from above, is free, which is the mother of us all, etc.  
The meaning is, That as there were two feeds, even from the beginning; the seed of the serpent, and the seed of the woman, 
Gen 3.15.  figured by Adam's two first sons, 
Gen. 4.3.4.  Cain and Abel, (Cain going before with his sacrifice, Abel coming after with his) The one the son of the serpent▪ the other the child of woman; the one the child of the law of death, the other, the child of the Testament of life; (for these two Testaments were before either Cain or Abel came to offer their sacrifice, and were figured by the two trees that were in the midst of the Garden: 
Gen. 2.9  the Tree of knowledge of good and evil, representing the law oftenne commanddements; For to the ten commandments, & the tree of knowledge of good and evil, one curse belonged. viz. 
Reu. 2.7.  Thou shalt die the death. And the Tree of life representing the Testament and fruit of life, as the Lord himself proveth, when he saith, To him that overcometh, will I give to eat of the tree of life, which is, in the midst of the Paradise of God.  
And as God did set before Adam, life and death to choose, and he chose death to himself, and all his posterity: 
Gen. 2.16.7.  so yet still and again, God hath set the same before us, as Moses saith: Behold, 
Deut. 11.26. Deut 30.11.12.14.15.  I have set before you life and death, curse and blessing, to choose. And as Adam chose death, even so his generation for the most part choose rather death & cursing, 
Rom 10.6.7.8.  than life and blessing; and are the bondwoman's children, and so will be, like Cain and Ishmael.  
I say as God did prefigure the two Testaments, 
Gen. 19.10.12.  and the two seeds to Adam, and his seed until Abraham: So did he then renew his covenants to Abraham, figuring them by Agar and Sara: and their seed by Ishmael and Isaac. Which thing (me thinks) you M. Smith should not be ignorant of, seeing you take such great matters upon you. Now these two sons do not represent the natural jew, 
Deut. 10.17. job. 34.19. Act. 10.34 35.  and the natural Gentile, but the Spiritual jew and the Spiritual Gentile, for God respects not of what Nation a man be of: so he fear and seek him, his covenant shall be unto him wheresoever he be, as the Apostle proveth, saying, 
Rom. 2.14.15.16.26.27.28.29.  If the Gentile do by nature the things contained in the law, that is, be circumcised in heart, he shall be found a jew: when the jew circumcised in skin, but not in heart, shall be found a Gentile. For he is not a jew that is one without, but he is a jew that is one within: and that is not circumcision that is on the skin, but that which is in the heart. And these are the two seeds figured by the two sons, Ishmael and Isaac, and are not tied either to times, or places, or Nations, but are in all times and of all Nations wheresoever, less or more.  
Now the mothers of these two Children, are said to be Hagar that is Sinai, 
Gal. 4.  and Sara that is Zion, jerusalem from above. The one representing the Testament of commandments, the other the Testament of mercy: the one death, the other life; the one cursing, the other blessing; and these are the only two Testaments of God. And whether of these two you make circumcision to be the seal or sign of, I cannot tell. To be a seal of the promise of life, or of any thing pertaining thereunto, you flatly deny: And to be a seal of the commandments, or of the curse pronounced with them, Is as contrary as cursing & blessing; For circumcision was given to Abraham, as a seal of the righteousness of faith, 
Rom. 4.5. Psal. 32.1.2. Rom. 4.11.  which God performed not only unto him, but to all his spiritual children, as well jews as Gentiles, not only since Christ's death but long before. Not that circumcision did seal all Abraham's natural Children, to be the Children of promise: nor yet any one of them, nor Abraham himself. But it was given as a seal, not of their faithfulness to God, nor yet to seal their salvation unto them, but to seal God his faithfulness in his promise, to all those of Abraham's Children that unhardened their hearts like Abraham, 
Rom. 8.15. , Whether male or female, jew or Gentile, which he sealed in their hearts by his spirit of promise, whereby they all cried, Abba Father.  

And as the rainbow doth confirm God's faithfulness to the world, not man's faithfulness to God.  Even as Baptism now is a seal, not of every one's salvation that receiveth it, but a seal of God's faithfulness, in his Covenant of mercy, made to all Abraham's seed, baptized and circumcised in heart like him, which he sealeth unto their hearts by his spirit of promise, not by baptism: And so baptism doth come indeed truly in the room of Circumcision, not that Circumcision was a type of baptism, but they are both types of one truth: which is Circumcision or baptism in heart. As Hagar and Sinai were of another truth: Even of the Testament of Commandments, which was given upon mount Sinai, which gendereth or increaseth bondage: Which answereth to jerusalem, & jerusalem to it: not because it should be so, but because they would be so: Choosing rather to be Hagars' sons, Children to Sinai, which begetteth and bringeth forth to death: 
Heb. 3.16.17.18.19. Heb. 4.2.  then children of Sara and mount Zion, which bringeth forth to life. For as it is written, the Gospel and word that is preached unto us: was also preached unto them, but the word which they heard, profited not them, for they when they heard it provoked him: yet not all; but with whom was he displeased forty years? even with those that hardened their hearts, and would not hear his voice: Even Hagars' sons. And as David crieth out to them of his tnne, 
Psal. 95.8.  (saying) To day if ye will hear his voice, harden not your hearts, as in the provocation. For the most of all Abraham's natural seed, which possessed the earthly jerusalem, and earthly Canaan, did chuserather to be the children of death and bondage, figured by the bond woman and Sinai: Then to be children of life and liberty figured by mount Zion, and the free woman, being all for the most part of them, 
Rom. 10.3.  ignorant of the righteousness of faith, sought altogether to establish their own righteousness, framed according to the Law of commandments (as they pretended) which neither they, nor their fathers did ever keep: joining therewith the strict observation of the Ceremonial law, supposing their whole life and salvation consisted therein, which were both given to another end, then that which they intended. For the Law of commandments was given, 
Rom. 7.8.  not to the end it should bring any man to salvation, by working thereafter, but to make more plain and manifest man's cursed and lost condition. 
Deut. 27.26. Gal. 3.19.  And the law of Ceremonies: As circumcision, the Paschal Lamb, 
Gal. 3.21.  The land of Canaan, jerusalem, the Temple, the Altar, the Priesthood, the Sacrifices and Ceremonies whatsoever: Were not given them to the end that in them, and by the observation of them, they should gain life and salvation: But they were given for a time to teach Israel the substance contained in the Testament of life: And did preach unto the faithful seed of Abraham, the spiritual land of rest: 
Gal. 4.2.  which they entered into by unhardening their hearts, and hearing the voice and Testament of mercy, with all the children of Hagar, I mean the uncircumcised in heart, utterly rejected, as they do still to this day, 
Mar. 13.30. Mat. 24.34.  for the same generation remaineth still: even the bondwoman's children and their mother also▪ And I am in fear of you Master Smith, and of your children: for you have run yourselves upon the same rocks with them, justifying yourselves upon your carnal observations, framing a carnal regeneration and faith, which may fail men like unto them which put confidence in works, and observations of ceremonies which never could save them.  
And as the bondwoman and her children did increase and get the upper hand in the Church of the jews, so that the bondwoman got the name of the married wife, and of child bearing; and the free woman with her children trodden in the dust, and as a widow forsaken was she accounted, and as a woman that had neither husband nor children: even so it is now. And as jerusalem that then was, did an swear to Sinai, and Hagar, the mother of bondage: In somuch as her children did match theirs in hardness of heart and unbelief, persecuting the sons of the free woman, as Ishmael did Isaac, and Esau jacob; 
Gen. 21.9. Gen. 27.41  and as they did in the wilderness, whose carcases fell: I say as jerusalem persecuted the Prophets, and killed them, scoffing and deriding the free woman's children: Yea though he were their King even David, 
Luke. 23.35 Mat. 23.29.30.  or Christ himself the free woman's eldest son: and is therefore said to be in bondage with her children, as Hagar was with her son:  
And as they doing the same works that he did, were cast out with her son from inheriting the promise, with the children of the free woman: even so it is now. For the Serpent's seed is yet alive, the bondwoman hath many sons, though the free woman hath few or none to be seen. Ismaels' brethren have had the upper hand a great while, even among Christians, as they had among the jews. And their mother hath the praise of childbearing still, as she had then. And jerusalem from above, the free woman and her children: despised and trodden upon (like a street) as they were wont to be, 
Reu. 11.2.  by such like observers and Pharisaical boasters, who pretend obedience and sacrifice, as much as ever did they: who are likewise in most cursed bondage, and must also be cast out with them, and shall not inherit with the free-woman's children, nor enter into rest with them  
But lerusalem from above is free, As she ever was from the beginning, and is the mother of us all: even of Abel, Henoch, Abraham, David, the Prophets, the Apostles, and all that ever are and shall be saved. And although she be as no body, and no where, in comparison: 
Esa. 5 4.1.  Yet as Esaiah said unto her in his days, and as Paul said unto her in his time, 
Gal. 4.27.  so be it said now, and still. Rejoice thou barren that bearest no children, break forth and cry in joy, thou that bearest not: for the desolate hath many more children than she that hath an husband. And this is the truth of the matter.  
These are the two Testaments, And these are the two seeds: To wit, the law of Commandments, given upon mount Sinai, which gendereth to death and bondage, And the law of life given on mount Zion, which gendereth to rest and liberty. And the cursed generation of Cain and Ishmael, the seed of the one, and the blessed generation of Abel and Isaac, the seed of the other. And so the Scriptures and truth is the same, from the beginning to the end of the world. And the two Testaments do remain still: yea, even that Testament figured by Hagar and Sinai, and the children of bondage figured by her son. And the curse also doth still remain, and is not taken away by the Cross of Christ from any of Hagars' children. But only from the children of Sara the faithful seed. And Circumcision, was not a seal, nor sign, of any other covenant whatsoever, but of the Circumcision of the heart, and the righteousness of faith and mercy, covenanted first to Adam, then to Abraham, and so from time to time renewed: And at last confirmed by the Mediator himself, and by his death upon the Cross: who hath made all things clear and manifest unto us, if we had but spiritual eyes to see them. But he came to save and to seek out all the lost sheep, leaving the ninety and nine: even all Hagars' proud sons, who thought themselves wise and safe enough: Even so now. This is the judgement which the Lord hath sent into the world, 
joh. 9.39.  and it is marvelously seen this day. The blind do see, and they that see are made blind. Not the rich nor the full, but the poor and the empty, receive the Gospel.  
And now Master Smith, whereas you would disprove the argument drawn from circumcision, to prove the baptizing of children, by your doubtful speech of mistaking the covenant, and by your unsound distinguishing the two Testaments, which is your first and principal ground, whereon many of your other reasons do depend, It may now be well seen, that you are the man, that do mistake. For I pray you tell me, where you will bestow circumcision, and of what Testament will you make it a seal? If you take it away from the new Testament made with Abraham and his seed by promise? Will ye bestow it on the law of commandments given on mount Sinai, and the sons thereof? I pray you then, which doth it seal unto them? perfect holiness which they never had, but altogether the contrary: Or did it seal the curse, which saith, Cursed is every one that continueth not in all these things to do them: which indeed most justly did belong to all such servants to sin, and bondage, and rebels to grace: As all Abraham's carnal seed, borne after the flesh were. I think you dare not affirm any of these: But it should seem you mean, it sealed a blessing unto the carnal seed, and not a curse.  
Say you so M. Smith, Then where are you now? you have left the old Testament; For therein lieth no blessing. But cursed is every man by (that righteous law) the old Testament. Take heed, make not another Testament, two is all. What carnal covenant do you mean, The Scriptures never told us yet of a carnal covenant. The two Testaments of God are both holy & spiritual, 
Rom. 7.14.  as the Scriptures witness. 
Heb. 7.16.  Indeed there were carnal commandments, rites and shadows, belonging a while as servants and Ministers to the new Testament, teaching and preaching Christ jesus: which are called Rudiments, impotent, and beggarly, 
Gal. 4.9.  in regard of their weakness leanness & poverty. Yet the best means that then was to teach Christ, till Christ himself came. And were even as a bondage, yea to Abraham's spiritual seed, compared with after times: yet great things were taught by them, though very darkly and weakly. But when the substance came, shadows were cast away. They are blind men, that can go as well by night as by day. The day is come, the night is past, the true light now shineth. Who do not walk therein, but blind men? yet they say they see, and therefore their sin remains; Night birds they are, and cannot see by day. The day-star never rose in their hearts. And Master Smith, though shadows be gone, the substance still remains. The two Testaments are both whole and sound as ever they were, 
Math. 5.17.18.19.  and still continue in their strength and force. And the children of cursing and blessing do still continue. And whosoever they were, in any age or time, that put confidence in works of any kind whatsoever: Either those contained in the ten commandments, or any other letter, sacrifice, or ceremony, or any other religious exercise, except the promise: were all in bondage, and were children to Hagar. And also whosoever he be, and when, and wheresoever, since Christ: that puts trust and confidence in works, whether works of the law, or of the Gospel, or any ceremony, or shadow, or religious exercise whatsoever, or knowledge, or faith, except the promise of mercy and love in Christ jesus: He, or they, whatsoever, shall befound the bondwoman's children, of the race of Came and Ishmael, and inherit not with the heirs of promise.  
And as then, before Christ, jerusalem that should have been free, whose children boasted much of their freedom: and in his days and the Apostles time also, even till her destruction, was in bondage with her children: even so jerusalem that now is; who boasteth (as much as they could do) of her beauty, riches, and fullness; I mean the great and famous Church of Christians through the world, fulfilling her works, answering unto her, as she did unto Hagar and Sinai, is also in bondage with her children. Only jerusalem from above, with all her children; is free, though her name be hid, and her face covered with dust: Arise thou captive daughter Zion, and put on thy garment of beauty, for thy day is even at hand. 
Esay 54.7.  For a little while in his anger, he hide his face from thee, but with ever lasting mercy will he embrace thee.  
And tell me yet, was the ceremonial law, the carnal covenant you mean, that you say circumcision is the seal of? For I would willingly search out all your holes, and not leave you one to run into: will ye say so? Is it possible that a Ceremony, can be the seal of a Ceremony, or of Ceremonies? For I trust you agree that Circumcision is a Ceremony, and did belong and make one with the rest: What great thing was there in that law (besides the promise of taking away of sins) that Circumcision was a seal of? for indeed the whole ceremonial law, may as well be called a Gospel as a Law, insomuch as it wholly intended Christ, and the whole truth in him: 
Exod. 25.40. Acts 7.44. Heb. 8.5.  And therefore Moses is commanded to make and order all things, according to the pattern which he saw in the Mount; and so Circumcision was a seal of the promise and righteousness of faith, not only to Abraham, but to all Abraham's spiritual seed, both male and female, jew and Gentile: Howsoever in their spiritual generation, there is neither male nor female, jew nor Gentile, 
Gal. 3.28.  but they are all one Virgin and Spouse of Christ jesus.  
Mistake me not in my former speech, as if I intended to make another Gospel of the law of Ceremonies, but I call it so, because it served the Gospel, and kept aschoole (as it were) to teach Christ: and therefore it is said, they were under Tutors until the time appointed of the father; 
Gal. 4.2.  neither is it another Testament, besides those two Testaments which are described before, but was a shadowing law, attending upon Christ, until he had offered up himself, which must all than vanish: but the two Testaments are firm and stable, spiritual, holy, and endure, as I have said before.  
But to the matter again, for ten to one Master Smith will run to the land of Canaan, and take it for his refuge: but if you do, truly it will leave you in the same distress, that you were in before, for it is no land of rest for you now: But tell me, was it the carnal Covenant you talk of?  
If you remember, in the beginning of your answer, showing your skill in the origmals, yet proving yourself very ignorant in the two Testaments, as appears by your distinguishing them, you say, the two Covenants or two Testaments, for so you say: Tell me do you mean the two Testaments, which the Scripture doth set forth, and so often tell us of? And I pray you, was the land of Canaan one of these two Testaments, because the land of Canaan was promised to Abraham's seed? Is it therefore one of the two Testaments? If you will make every promise that is in the Scriptures a several Testament, you distinguish fair, you will have a hundred Testaments then at least: And is this the Testament, Circumcision did seal to the carnal seed? What was the reason than they were carried into Babylon captives? It should seem by your saying, that God had forgot his Covenant quite, for they were Abraham's carnal seed (as you mean by carnal) every one of them: Let me tell you, They were not carried thither because they were not carnal, 
2. Chr. 36.15, 26, 17.  but because they were not spiritual, they circumcised their sons then in Babylon, and do still to this day: Are they so blind as you, to think that circumcision doth seal the land of Canaan unto them? Indeed it may well be, for they are very blind, although experience might have taught them otherwise long ere this day. Indeed the land of Canaan was promised Abraham's seed, and they were set in possession thereof with a strong hand: but with what condition was that inheritance given them, and for whose sakes? Had it not been for Abraham his faithful one, & his spiritual seed jacob his beloved, they should never have possessed that land, 
Gen. 17.7.8. Deut. 4.37.38. Gen. 26.3.4.5.  God would never have cast out the Canaanites for Esau's and Ismalites, but to jacob his beloved, he saith, I have given Nations for thee, and people for thy sake: And what was the condition? surely the keeping of his covenants and walking in his testimonies; I do not mean the perfect keeping of the ten commandments, 
Josh. 23.16.  given in two Tables of stone, that fiery covenant which neither they nor their fathers were able to bear, for thereby the best of them were found even as a briar, and the most righteous like a thorn, but the testament and covenant that he made with Abraham, when he said, I will be they God, and the God of thy seed for ever, not his carnal seed, but his spiritual seed: not consisting of one Nation but of many Nations, whereof God made him a Father, commanding him to keep it, saying, thou shalt keep my covenants, thou and thy seed: And this shall be a sign (saith he) of the covenant between you and me: namely circumcision, signifying thereby that if they unhardened their hearts and hearkened to his voice, and Covenant of mercy and love that he had made to him: taking him for their God and loving him, trusting him, and putting their confidence in him: which is the righteousness of faith. Then they should inherit the land and possess it for ever, and many blessings more they should have they should sleep lace and dwell in peace, a City of peace they should have, no enemy should ever hurt them: and not only so, but rest to their souls also, 
Heb. 11.13.14.15.16.  they should have, and peace which is the living 
* By their earthly Canaan was intended the spiritual Canaan, the land of the living.  Canaan, the land of the blessed, the City of peace. But if they hardened their hairs, and resisted his voice, despising his covenant of grace and favour justifying themselves as their Fathers did in the wilderness, of whom God saith, I have seen this people & behold it is a stiffnecked people, 
Heb. 4.8 9  wherefore God was angry and said to Moses, 
Exo. 32.10  when he prayed for them, let me alone, for I will consume them. But I will make of thee a mighty Nation, I say if thus they should harden their hearts, and stiffen their necks, and despise his covenant, 
Deut. 28.16, 17, 18, 19  then cursed at home and cursed abroad, and his mercies should departed from them, and as he swore in his wrath, that they which provoked him in the wilderness with their stiff and stubborn hearts, should not enter into his rest neither earthly norheavenly: So they provoking him in like manner, though they were in possession of that land of Canaan, (should neither inherit nor enter into the spiritual Canaan thereby intended) nor enjoy it in peace, but be destroyed and carried captive into other Nations, and their Country and City taken as a prey of the Heathen: 
Levi. 16.31, 32.  And as the little spiritual stock of Abraham's seed, were kept forty years long in the wilderness, from possessing the land for Hagars' stiffnecked children's sakes: So poor Daniel and the rest of Sarahs' little spiritual house, were carried captive for the wicked Canaanites sakes, and also for that they were as good to live servants in a strange land, as be murdered and persecuted for the truth and righteousness at home, for in Babylon they found more grace, and favour for their truth and wisdom, yea even with Kings, than they found at home, and also for that by affliction, they were brought home from security to repentance: But God remembering his promise made to Abraham his servant, after he had corrected and resined them, 
jevem. 29.10.  brought them home again, and restored them unto their former state. But within a while, the sons of Hagar increasing, his mercies were forgotten: and his Prophets went to wrack again, and the Israel of God trodden in the dust, until the Messiah came, which is called Christ, who set his feet upon that holy Mount, and walked in the streets of his City of peace, bewailing the disobedience of Abraham's children in the flesh, cried out, Oh jerusalem, jerusalem, 
Mat. 23.37.  thou that killest the Prophets, and stonest them that were sent unto thee, How oft, saith he, how oft would I have gathered thy children together, as a Hen doth her Chrickens under her wings, and you would not.  
Beloved, saith he, thy house is left unto thee desolate, for thine enemies shall cast a bank about thee, and keep thee in on every side. And wherefore now was it Master Smith? even because they would not unharden their hearts, repent and hear his voice, so often crying and calling unto them by his Prophets from time to cime, who still proceed in wickedness notwithstanding, and fulfilled the works of their Fathers in the highest degree, and yet could say, garnishing the Tombs of the Prophets, which their Fathers had killed. 
Mat. 23.29.  Oh if we had lived in the days of our Fathers, we would not have done this, and yet they could take that great Prophet and Prince of the covenant, and kill him, stoning and killing his Apostles also: and therefore, I say, and for that cause it was, that jerusalem was made desolate, and the temple burnt with fire, and not a stone left upon a stone uncast down, whereas otherwise if they had heard his voice, and would have been gathered together like Abraham's spiritual seed, and not have resisted, but embraced and kept his covenant and righteousness of faith, which circumcision did signify unto them, they had been a Nation until this day, and their land had yielded her fruit unto them, their City had been a City of peace till now, and their Temple undefaced: But because they refused, down with it, down with it, even to the very ground. Deface it for ever, let their table be made a snare, and bow thou down their back always.  
And now Master Smith, whither will you go to rest yourself, Canaan is taken from you, jerusalem is desolate; there is no abiding place for you any longer, you have been there a great while: Will ye rest you at Amsterdam in Holland? Indeed there was a people once, not many years ago, which came to Amsterdam, with their wives and children in ships, with this belief and resolution, that Holland was the land of Canaan, and Amsterdam jerusalem, and therefore there they would inhabit. I hope you are not of their mind therein, as they were of your mind concerning baptism.  
Although Amsterdam & Holland do entertain all sects of several opinions, suffering them there in rest and peace: Yet is not Holland that land of rest, nor Amsterdam that City of peace: but if ye will be safe indeed, and find rest and peace to your souls, Fly to mount Zion, and to the City of the living God, the celestial Icrusalem, and to the company of innumerable Angels, and to the assembly & congregation of the first borne, which are all written in heaven, and to God the judge of all, and to the spirits of just and perfect men, and to jesus the Mediator of the new testament, and to the blood of sprinkling, that speaketh better things then that of Abel, whose blood cried up to heaven (not for mercy and pardon) but for justice and wrath against Cain, his natural elder brother, but indeed Ismaels' eldest brother in evil he was.  
And now I hope by this time you see what the two testaments are, and also what the law of ceremonies were, & what the land of Canaan and jerusalem did intend, and to whom it was promised, and for whose sakes it was given for an inheritance, & for whose sins, & for what sins it was made desolate: you have seen also the two testaments truly distinguished, and the two seeds also, and what they are, according to the measure of grace, which God hath given me. I hope you see also, that circumcision did not seal the testament of ten commandments to any, nor yet the curse that went with them, nor yet the law of ceremonies, nor yet did it seal the land of Canaan & jerusalem, to the carnal seed: But it signed & sealed the new Testament, that was delivered to Abraham in these words: 
Gen. 17.4. Rom. 4.17.18.  Thou shalt be a Father of many Nations, which could not be understood of a carnal but of a spiritual seed. And I will be thy God saith he, and the God of thy seed after thee, meaning that seed which should walk before him and be upright, as was and did their father Abraham: and keep his covenants, 
Gene. 17.1  circumcising not the skin but their hearts, the true seal of the righteousness of faith, confirmed unto them by the spirit of promise, signified by that other upon the skin: And then he would give them not only the land of Canaan, but that Canaan of Canaan's the land of true and perfect rest, for an everlasting possession, and be their God for evermore.  
And now tell us Master Smith, why may not baptism of the element of water, be administered to children (as well as circumcision) being but a rudiment as circumcision was? If Timothy might be circumcised, to no end but to please the jews, in hope to win some of them: why may not children be baptized with this hope, and to this end, that they might become Christians and be borne again. If a son that was at the point of death, was restored to his perfect health at the request of his father, that believed by the power of Christ: why should not children be baptized, at the request of their parents which believe, by the hands of his servants, seeing that baptism is neither able to heal a body nor yet to save a soul. Indeed servants are very apt to think themselves wiser than their masters: for when they brought little children to Christ, his Disciples being very ignorant (then) of the Lords bounty: forbade them that brought them, 
Mat. 19.13.  disdaining that a little child which they thought capable of nothing, should be brought to Christ, as if he would regard it: whereas the Lord contrary to their expectation rebuking them, said, Suffer little children to come unto me and forbidden them not, for of such is the kingdom of heaven, 
Mar. 10.13, 14 15, 16.  and laying his most holy hands upon them, blessed them.  
And here I would know of you Master Smith, whether the hands of Christ, were not more holy than any water in England or Holland, and whether the blessing he bestowed one those children, were not greater than any grace or blessing, that water with your hands and words can confer to any: on whomsoever you can bestow it? I think you will acknowledge, and all men else, that Christ's hands were holier and his blessings greater: If then children were capable of the greater, why not then of the lesser? If Christ made choice of a little child before all other, to represent and sign forth the conversion and new birth, which baptism also doth prefigure and signify, why may not these two signs well and lawfully be joined together, seeing they are both as Preachers of one truth: you will have a child capable of the mark and Character of the beast: and yet you will not have it capable of the Elementish baptism: again you allow the form of baptism used in England, but you call it the mark of the beast, only because it is applied to a little child, whom you compare to a tree, a madman and a fool: And thereby it doth follow, that the mark of the beast doth wholly depend in the child for the form you justify: The matter which you call the child, you only condemn, and lay to it charge, that it doth receive an indelible mark of the beast. A lack poor child, thou hast a worse enemy now then the disciples, who forbade thee to come to Christ? What a monster would you make of a little water, and a little child, shall I tell you Master Smith, if this be the mark of the beast, you are the beast: for there is no beast in the world, doth give this mark, but you and your fellow Anabaptists.  
And as I said before, 
Acts 16.3  if Timothy might be circumcised, after circumcision was abolished by the Cross of Christ, at which time whosoever received circumcision as a thing necessary to salvation, deprived himself wholly of the benefit of Christ: I say, 
Gal. 5.2.  if Timothy were circumcised, being a Christian, one to whom it belonged, not only to please the jews in hope to win some of them, and yet sinned not:  
How dare you then lay this heavy burden upon a child (although baptism did not belong to it as you say) that it cannot be baptized but it receiveth the mark of the beast, and is culpable of the wrath of God, and to be tormented in fire and brimstone for evermore: poor children, if this be true, unhappy be you above all creatures; seeing so many of you die in your infancy, with the mark upon you unrepented of, for which you shall be tormented in hell fire and brimstone, whereof ye are as innocent as the child unborn. O miserable law and miserable consequent, God forbidden it should be so: rather the lawmaker if he repent not, shall be cast with all such maker of lies, into the lake of fire and brimstone, which is the second death.  
What a jew Master Smith? and worse than a jew, what a law maker? and a law of bondage above all bondage: O touch not, wet not, eat not, death is at the door. What? such a great man as you, afraid of bugbeares: Ah Master Smith, give over children's play now: you are a man, and a man that should be wise. Consider things rightly: be not so hasty, say little but say well: learn to come like one of these little children, 
Mar. 10.15.  whom you condemn: weep and lament for your sins, and scorn it not: Be meek and of a lowly heart, and disdain it not: forbidden not little children to be baptized with water on the Skin: of whom you ought to learn to be baptized in heart. be merciful to all and bountiful, as God is bountiful who giveth his sun to shine unto the good, and the bad, and the rain of his word, to fall upon the just, and unjust: To teach you and me and all of us what we should do. The spirit saith, 
Revel. 22.17.  whosoever will, let him come. Take you heed, add not to, nor diminish from his word, give to all that come, whatsoever you have power to give. Christ gave a greater thing to little children, laying his own hands upon them, seeing their parents came so willingly & requested him: them parents can now look for at the hands of baptism, when they come bringing their children and request it. Embrace little children therefore, and though you cannot give them the greater, give them the lesser. Did the Lord compare his little returned ones to a little child, and dare you compare that child, to a stone, and a stock, a tree, a mad man and a fool, and say it is as lawful to baptize the one as the other. If you had lived in the Apostles days & had been one of them, you would have been glad if the jews, or heathen, had come to you with willing minds to have their children baptized, to this end, that they might lose the name of a jew, or heathen, and be called a Christian. But now it is so stolen it stinks with you Master Smith, you are so bewitched with this opinion, that baptism with water doth give an entrance into the special kingdom of Heaven, 
Mat. 18.  (which the Lord speaketh of, when he saith, Except ye return and become as little children, ye shall not enter into the kingdom of heaven) that you run into a hundred errors: 
john 3.5.  Whereas regeneration only is the entrance into that kingdom of heaven; where into none come, but such as shall be saved: And whereas baptism of water, gives but an entrance into the common Kingdom of heaven: 
Mat. 13.47.  compared to a net which catcheth fish of all sorts, good and bad, 
Mat. 5.45.  and the bad have as much grace conferred unto them by that baptism as the good, 
Mat. 7.22.  as they have of his Sun and rain: for the bad are oftentimes more full of knowledge by the light, and can discourse more readily upon the word of God, than the good. Paul may plant, and Apollo may water, but it is God by the Spirit of regeneration, 
1. Cor. 3.6.  that gives the increase.  
Are you Master Smith, and your company, the children of wisdom? and discern ye not, neither do ye justify these things. Are you a teacher in Israel, and know not what it is to be borne again? Are ye those wise and prudent men of understanding, from whom these things are hidden, that are revealed unto babes? Is it not given to you to know the secrets of the kingdom of heaven, what hath God forgot himself, 
Mat. 11.25 Mat. 13.11.  are you that jerusalem from above, and are these things hidden from you, doth he not give to his little ones, great things? Is he not the same to day, that he was yesterday, and shall he not be the same to morrow again? Yea he is the same for ever: and behold I am with you (saith he) unto the world's end, 
Mat. 28.20. John 14.16. Mat. 5.18.  though Heaven and earth do pass away, yet his word shall not pass away unfulfilled.  
Believe ye not this? I know ye believe it, And I hope better of you, though I so speak; for God hath enlarged my heart, and opened my mouth unto you, which putteth me in great hope, that you are of that remnant which shall be saved. But yet a little further, for I have somewhat more to say unto you which is hard to be uttered, because I say, ye are dull of hearing, and because it would take up much time to set down all wherein you miss, and also it being a course wherein I take no pleasure, I will rather set down what is the truth, then tell of your falsehood, that by the grace of God believing the one, we may escape the other.  
Now if you will know what difference there is yet more between the true Spouse and Church of Christ, which he doth build himself, against which, the gates of hell shall not prevail, nor yet the second death, to whom he hath given the keys of the kingdom of heaven, and those her entercommoners, I will tell you.  
First let us consider how things were in the Apostles days on earth, for than I am sure, truth was in place and practice both, and I will not labour to make it agree with these weak times: but much rather labour and desire, that we which live in these corrupt times, might agree with, and become like it. I say, whosoever then gladly received the word (as it is written) were baptized, 
Heb. 3.1.  and were called of the Apostles generally by the names of holy brethren, partakers of the heavenly vocation, etc. Insomuch as they were made partakers of the holy Ghost, and consented to that heavenly calling, 
Heb. 6.4.5, 6: Heb. 10,29.  being enlightened & tasting of that heavenly gift: were called holy, in regard of these good beginnings, which was wrought in them, whereby their old life was reform. (And therefore the Lord compareth them that receive the seed of his word, some to the high way side, some to stony ground, and some to thorny ground, & some to good ground which brought forth fruit: Insomuch as they were sanctified and purged of some uncleanness of spirit:) wherefore they are said (by the Lord) to be swept and garnished: and (by Peter) said to be washed, and to the Hebrews sanctified: and all this is wrought in them by the ministration of the good word of God, which they had tasted of, and by the operation of the holy Ghost whereof they were made partakers, whereby also some of them wrought miracles, and some cast out devils.  
Now these things are all common, 
Except the good fruit.  as well to those uncircumcised in heart, the unregenerate: As to the circumcised in heart, the little ones, borne again. And although these things be effected by the ministery of the word and of the holy Ghost, and do tend to his kingdom; (for the Lord doth nothing against his own kingdom any more, than Satan doth work against his kingdom) yet it is not regeneration, 
Mat. 1●, 26. joh. 3,5.  the birth of water and the holy Ghost, spoken of, nor yet the first resurrection; And though this sowing of the word of the Lord, and these effects of the spirit do tend to the kingdom, yet is it not sown in the high ways, nor in the stony ground, nor in the thorny ground, to the end it should bring forth fruit like the good ground, Thirty, sixty, and a hundred fold. And although these four sorts of ground, are Communicants in these commons together, and little difference can be discerned between them, by these first effects and beginnings, for the rain doth fall on all, and the Sun shines without respect.  
Yet when the fruit doth appear after this general blade, 
Mar. 4, 28.  whereby the good ground is known from the bad, as the wheat is from the tars, and after this general rain and sunshine, the good ground, like good trees, doth bring forth good fruit: There doth appear so great a difference between them, as is between end and beginning, between first and last: between the blade, and the fruit: Between the kingdom compared to a Net, wherein all sorts of fish is caught, both good and bad; and the kingdom compared to a field, wherein lay a treasure hid of so great worth, 
Mat. 13.44.  that whosoever could get possession of it (though it cost him all that ever he had, if it were never so much) yet should his gain be great and infinite: And between those little ones (who are borne again) whose love is great, for great respects: Who know they are translated from death to life; And those unreturned ones, 
1. joh. 3.14.15.  that love not, nor know whether they go. And as the difference is great, in regard of the uncertainty of the one, and the certain everlasting happiness of the other: So have they, a Charter so great, and freedom so strong, with so many privileges belonging thereunto, as no City in the world, 
Reu. 21.  nor kingdom can afford the like.  
And wherein, those entercommoners, on whom God hath showed his bounty, in giving them Sun and rain, and have not yet brought forth fruit, can have no part nor fellowship: neither aught (any more) to presume to touch or meddle with, than those that might not touch nor stay the Ark: or him to whom Peter said, thou hast no part nor fellowship with us, 
Act. 8.21.  nor in this administration.  
But those poor, little, rich, fruitful ones, are the only Priests of God, the stay and pillars of his Ark of Arks: not made of wood, 
Reu. 1.5.6.  which now is gone to wrack, but of heavenly enduring matter, and trees of life: and although they be the pillars and stays of it, yet are they not the builders: But the Lord alone, 
Reu. 3.12.  (who saith) upon this rock will I build my Church. 
Mat. 16.18.   
Now as these fruitful trees, and freeborn Citizens, do partake, and have fellowship together, in the privileges peculiar to this holy Church & City of God; 
1. Pet. 2.9.  being (as one saith) a chosen generation, a royal Priesthood, an holy Nation, a people set at liberty: So do they show forth the virtues of him that hath called them, whose love is perfect in them: whereby they know each other to be borne of God (as S. john saith) Hereby we know that ye are in him. 
1. joh. 2.5.  And as these are known, either to other, by their fruit, which fruit I will not speak of here, seeing it is as I think plainly described before: So out of the great heap of Commoners, do sometimes appear evil trees, who are known also to those that are borne again by their evil fruit, the fruit of death, 
Luk. 6.43.14.  to be uncurable evil trees. That is, so seen against the light, and them that walk in it, as that they shall receive, the sentence of eternal death, even while they live, trees twice dead, 
jud. 12. 1. Cor. 16.22.  and plucked up by the roots: of whom it is written, Let him be cursed.  
And as the good ground or trees, do not appear all at once, out of the general field of Commoners: but when it pleaseth him who giveth the increase, some sooner, some later: So, no more do the evil trees appear all at once, but now, and then, when their evil fruit is ripe; some break forth betimes, some stay longer, some not at all, (to the Church I mean) until the great day of account: who then shall be found speechless, without the wedding garment. And as the evil servant, 
Mat. 22.12. Luk. 19.20. Mat. 25.8.  that hide his Master's talon: And as the five foolish virgins, who found no oil in their lamps when the bridegroom came, supposing till then, all was well: Even so likewise, is there many of his beloved ones, not known to others (but the Lord himself) until that day: who then, with the rest of their fellows, shall be made manifest to all: yea, even to those, who shall then admire their glory and riches, when themselves shall lie in dust, and shame. So that when the Lord saith in his Parable: 
Mat. 13.26.27.  That when the wheat did appear by the fruit, than did also appear the tars: his meaning is, not that in the general kingdom all the wheat appears at once, and all the tars; but as I have said before. And therefore the servants, must not go to weeding at the first sprout of the ear, though some wheat, and some tars do evidently appear, lest they pluck up wheat with tars. For some of both shall remain unknown unto them, until the great harvest day. And this is, Ver. 30 and shall be the condition of the common field, & university of Christians until that day: and therefore the servants must spare to judge or justify, till their fruits do evidently appear. And as the Sun doth shine, and the rain doth fall equally upon them, I mean those Christians that shall prove tars; as those that shall prove good wheat, 
Mat. 5.44.45.  fit for the Lords own barn: So ought also his servants to be kind to the unkind, and merciful to all. Insomuch as in the first effects before mentioned, there doth appear little or no difference.  
Now having thus distinguished, between Christian and Christian, Kingdom and Kingdom, tree and tree: Let us see how matters do fall out between them, and how they do agree: and also how they ought to walk and carry themselves toward each other. And that we may the easier accomplish our purpose, we will divide these great company of Christians into two parts, that is to say:  
Some borne of God, returned and become as little children, to whom he hath given the keys of the kingdom, and all those privileges before spoken of, and a thousand treasures more beside, on whom the second death shall never have power, nor the gates of hell prevail. The other unregenerate, equal partakers with the regenerate, in all the common first things before mentioned, but not in the second effects the last and special things.  
Now, these kind of brethren, do often times offend the little ones, and despise them: because they are little in their own eyes, and poor in their own spirit, and are returned and become as little children, & because their fruits of love appear beyond theirs, knowing their own works to be evil, and their brothers good, wherefore the Lord saith to those brethren, 
Mat. 18.10.11.12.  Take heed that ye despise not one of these little ones, these lost sheep whom I have sought out; for I say unto you, howsoever you esteem of them, Their Angels stand always beholding my Father's face who is in heaven. Nay, Ver. 3 except ye return (saith the Lord) (to those Disciples who would so feign know who should be the greatest) and become as little children, ye shall not enter into the kingdom of heaven. But whosoever is become humble as a little child, Ver. 4 they are the greatest in the kingdom of heaven; they are the chiefest, and they have the pre-eminence above all other in God's treasures.  
After this, the Lord speaketh to the little ones, Ver. 15 and saith, If thy brother trespass against thee, thou shalt tell him his fault, etc. But before I proceed in the words of our Lord, which followeth: About the meaning whereof, there is so great difference and strife at this day, which hath caused great division and envy: And because, it being a matter of great moment, and very necessary at this day to be known: we will labour the more diligently (by God's assistance) to dissolve the doubts, and to bring the truth to light: that by this means, the wandering thoughts of those, fled, and dispersed abroad, might be reclaimed and brought home. And our contentious spirits at home also, better informed, that we may have a more spiritual, peaceful, and heavenly proceeding, & increase from good beginnings to most happy ends, the which I make no doubt of: if they will but vouchsafe to learn at the hands of truth. To this end, 
1. joh. 16.17.18. verse of the last Chapter.  we will first see what S. john meaneth, and then come to our Lords words.  
If any man see his brother sin a sin that is not unto death, let him ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I say not that ye should pray for it; All unrighteousness is sin: but there is a sin not unto death. We know, that whosoever is borne of God, sinneth not, but he that is begotten of God, keepeth himself, and that wicked one toucheth him not.  
As if he should say, Verse 16 If any man that is borne of God, see any one of these brethren, that are not yet borne again, sin against the light, or those that walk in the light: (so it be not in that depth as that it reacheth unto death,) let him that is born of God, knowing it, ask of God, and he will give him life for them that sin not to death.  
There is a sin unto death, that some of those that are unborn of God do commit, not to be prayed for, that is, a sin so maliciously committed, and with knowledge against the light, and with so bitter and envious a spirit against those also that walk in it, that he could withal his heart, 
Psal. 59.5 1. john. 3.12.  serve him as Cain did his brother: because his own works are evil, and his brothers good. And this sin is not to be prayed for, and may be discerned by them which are borne of God, from the other: or else how could they tell for whom they ought to pray, and for whom not.  
All unrighteousness is sin, and all sin is included under the name of unrighteousness: some of which, 
1. john 1.8  all those that are borne of God are guilty of daily: and shall be so long as they live, 
2. Cor. 5.1.2  in this earthly Tabernacle, for which they sigh and mourn, longing for this deliverance. But there is a sin not unto death: which none of these that are borne of God do commit: as he affirmeth in the next words.  
We know (faith he) whosoever is borne of God sinneth not, that is sinneth not neither that sin unto death, nor yet the sin not unto death, before mentioned, but he that is begotten of God, keepeth himself, and that wicked one toucheth him not that is through the spirit of Christ, 
2. Cor. 1.22.  that sealeth that holy seed, the word of faith to his heart: whereby he over cometh the world, and that wicked spirit can take no place in him.  
Now let us return to the words and mind of our Saviour: now that we perceive the meaning of his servant john, being all one and the same case, and see what our Lord doth mean, proceeding where we left.  
Moreover if thy brother trespass against thee, thou shalt tell him his fault between thee and him alone, etc.  
The Lord having from the beginning of the second verse, of this Chapter, to the end of the fourteenth verse of the same: applied his speeches, 
Mat. 18.  altogether, to those unregenerate Disciples and brethren: giving them to understand how necessary it is that they should convert: and that to the converted little ones, the great things do belong: and to receive one of them in his name, is to receive him: charging them with great threatenings, to take heed that they offend not one of those little ones, showing them how unrecoverable a sin it is: he pronounceth a woe upon the committers thereof: And that as a man cast into the sea, verse 7 with a millstone about his neck, cannot possibly return again, so and more unpossible it is for any one to return, that falls into this gulf: And telling them also, what great privileges they had, how their Messengers have access into the presence of his father, and behold his face in heaven: and how that his will is, that not one of these little ones should perish.  
I say the Lord having advised and charged the unreturned ones thus, verse. 15 
1. john. 2.10.  doth now turn his speech unto the little ones borne of God, in whom is no occasion of evil (as Saint john saith) showing them how they ought to walk toward those unreturned brethren. If thy brother trespass against thee, etc.  
Here we must consider, before we proceed any further, what trespasses these are, and to this end let us look back to that which hath been said from Saint john's words: As there is a sin unto death, 
1. john 5.16.  not to be prayed for, nor yet to be admonished of being known (for that man, which they know they may not pray for, they do as well know it is in vain to admonish:) So there is a fin not unto death, verse 17 which when they see any of the unreturned brethren commit, either against the light, or against any of them, for the light and gospels sake: that may be both prayed for, and they admonished of by them (as it is written) bless them that curse you, pray for them, 
Levit. 6.28.  which persecute you: as for him that sinneth wittingly, and willingly against the light, and the obeyers thereof for the light and Gospel's sake, after he hath known the truth of the same: 
Heb. 10.26.  there doth remain no more sacrifice of sin, etc. Of whom one saith, 
Psal. 59.5  praying against the wicked. Be not merciful to them that transgress maliciously:  
So to him that sinneth, or trespasseth, unwittingly though willingly against the light, and them that walk in it, as many often do revile and persecute them, thinking they do God service: There doth yet remain sacrifice, and he may be both prayed for, 
John 16.2  and exhorted to repentance, and repenting find grace and pardon, both with God and his true Church, 
Luk. 23.34 Act. 7.60  and for such doth the Lord himself pray, (saying) Father forgive them, for they know not what they do, and another saith, Lord lay not this sin to their charge. So that this sin or trespass here, is not any sin committed simply and alone, against the ten Commandments: But it is to sin against the new covenant in them that obey it: For the Lord doth not here give rules, and directions whereby to learn men to keep the ten commandments, but to teach them to obey the Gospel; yet not so, but that every sin committed against the Gospel, is also a breach of the law; But one may sin against the law and yet not against the Gospel, not that any man hath leave to sin against, or break any of the ten commandments, but in many things, (as one saith) we sin all, and love covereth a multitude of these sins, and as it is written, 
jam. 3.2. 1. Pet 4.8. Psal. 32.1  Blessed is that man whose iniquities are covered, so that as God in his love doth cover the manifold iniquities of his blessed ones, so do they all cover multitudes of those sins in others.  
And that it cannot be meant of the literal breach of any of the ten commandments, experience may prove; for if a man see his brother commit adultery, or murder, or theft, or hear him take the name of God in vain, or see him worship an Idol, or any other such like gross sin, how may these rules and directions, in this place, serve for this man, for after that he, which only is privy to his fault (beside God and himself) hath plainly rebuked him: as the Scripture other where doth command him so to do, 
Levit. 19.17.  If he will nor hear him: 
Mat. 18.  how may he then proceed according to the direction of Christ if he take one or two, and then telleth him his fault, and reprove him before them or him, and the other denieth any such fault that he accuseth him of, and taketh him or them, whom he bringeth for witness, to bear witness against him, to prove him a slanderer, and so he may proceed against him (in men's judgement) more lawfully, and more agreeable to Christ's direction, than he may against the other, because he hath one or two witnesses, whereas the other hath none: and so those witnesses, whom he taketh to bear witness against another, cometh now against himself: wherefore it is manifest, that no man may accuse another of any sin (especially of that kind) though he saw it with his eyes, or heard it with his ears, except he hath other eye or ear witnesses besides himself, lest he be condemned for transgression, and punished for an evil doer: 
Deut. 19.15.  for an accusation may not be received under two or three witnesses.  
So then the Lord doth not mean here, by trespass, any of the gross sins of the Commandments, nor yet the smaller multitudes of them, which love doth cover, but he meaneth the sins or trespasses committed against the little ones, that are borne again, hating them or despising them, for that they walk in the light, and so in despising them they despise the Lord jesus, and his father that sent him, and so they sin against that light which should save their souls; which being done wittingly, is unpardonable. And as the law of life and salvation is more excellent than the law of death, so doth the sin excel in greatness: (As it is written) If he that despised. 
Heb. 10.28, 29.  Moses law, died without mercy, under two or three witnesses, O how much sorer punishment suppose, ye shall he be worthy, that treadeth under feet the Son of God, and counteth the blood of the Testament as an unholy thing, wherewith he was sanctified, and doth despite the spirit of grace! So then to sin against the law is one thing, and to sin against the Gospel is another: Wherefore by trespass here is meant pardonable sin, committed against the new Testament; and those that walk in the light thereof unwittingly. And the trespassers, are such as are not yet borne of God: for he that is borne of God sinneth not, 
1. joh. 5.18.  neither is there any occasion of evil in him: meaning by sin and evil; the sin to death, and the sin not to death, before mentioned: for if he could sin the sin not to death, he must needs sin the sin to death, because he cannot do it ignorantly: As Paul did, 
1. Tim. 1.13.  who said I was received to mercy, for I did it ignorantly, seeing he knoweth the light, which Paul did not then; for how is it possible that he which is borne of God, who loveth God and his brother also, that is begotten of him, who walketh in the light (which is his life and salvation) that he should hate his brother whom he so loveth, or despise the light which his soul delighteth in, or resist the same, seeing that his whole life and felicity doth consist therein? And we know that he that is borne of God, loveth God, and he that loveth God, 
1. job. 3.9.  loveth his brother also, which is begotten of God; and so he cannot sin, neither is there any occasion of those evils in him (as it is written): 
1. John 5.1.  Now let us proceed, seeing that the way (as I hope) is made clear.  
If thy brother trespass against thee, go tell him his fault between thee and him alone, 
Mat. 18.15.  if he hear thee, thou hast won thy brother: That is to say, If any one of those Disciples and brethren in common things, not regenerate, do despise or speak evil of any one of you, that are returned, and revile or persecute you for the lights sake, wherein you walk: Thou shalt inform him of his fault between thee and himself alone, and give him to understand, that if he despise, speak evil of, revile, or persecute thee, he doth it unto the Lord whom he professeth, & exhort him to humble his heart, and be converted, and walk in that light himself: and then he shall love both it, and embrace and love them also that walk in it: if he take knowledge of his faults, and receiveth thy words of exhortation and counsel, and say unto thee, it repenteth me: thou shalt forgive him, seeing thou hast won thy brother; but if he hear thee not, Ver. 16 take yet with thee one or two, that by the mouth of two or three witnesses, every word may be confirmed: That is to say, if he scorn thy information., and despise both thee and thy exhortation, still proceeding in his evil against thee, and the light in thee, thou shalt not yet give him over, but take yet with thee one or two of thy fathers own children, of those little returned once thy brethren, and seek his love (as before) with all courtesy and meekness of exhortation: and if he still resist thy love, and utter words of scorn against thee, or revile thee, as envy cannot hide itself: Then can that one or two, witness against him, and will, if that he will not hear them neither, (but first let them also admonish him) that so every word that he speaketh evil against thee, or the light in thee, may be confirmed. And if he refuse to hear them, tell it unto the Church, & if he refuse to hear the Church also, let him be unto thee as an Heathen man and a Publican: that is, If he still like a scorner, refuse to give ear and to receive instruction, at the hands of that one witness with thee or two, tell it to the Church, 
These he hath made Pillars in his house, and they shall go no more out. Reu. 3.12.  that is, to those little ones borne of God, being gathered together in my name, who only have this privilege to be my Church and Pillar of truth; for if there were five hundred brethren more beside the little humble ones, yet none can judge this cause but they. This Church doth never condemn the innocent, and let the guilty go free. This Church never decreed lies, and condemned the truth. And if he refuse to hear this Church, let him be unto thee no longer as a brother, and a fellow partaker in the common things of the kingdom, wherein before he did and might take part with thee, as a disciple of Christ, but let him be unto thee, and unto all the Church, even as a Heathen that believeth not the truth of the Gospel, and as a Publican that professeth the practice of sin: Verily I say unto you, Ver. 18 whatsoever you bind on earth shall be bound in heaven, and whatsoever you lose on earth shall be loosed in heaven: for to you it is, to whom I have given the Keys of the Kingdom of Heaven, as well to bind them that sin against you, and the Conenant of love written in you, with the bond of death, and to shut the gate of mercy and love against them, as also to lose the bonds of iniquity, and the cords and chains of their sins, that do repent: and to open the gates of my kingdom of mercy & life unto them: so that whatsoever ye bind on earth, is bound in heaven, and whatsoever ye lose on earth, is loosed in heaven. For if he escaped not, that despised him that spoke on earth, how should he then escape, that despiseth him that speaketh from heaven? And as he died without mercy under two or three witnesses, that despised Moses' law: Much more lamentable, and fearful, is the condition of him, that despiseth that law, and covenant of grace, whereby his soul should live: resisting the voice of the bride, and of her children, which sought his good. How much greater is his bondage, and sorer shall his punishment be, that is condemned by that Church, (where the Prince of the covenant doth sit) of treason against his blood, by the testimony of two or three witnesses, It had been good for that man if he never had been borne. And better for him, after he was borne, that a millstone had been hanged about his neck, and thrown to the bottom of the Sea, before he fell to despise the Lord in his Sanctuary, and to resist his spirit of grace in his little ones.  
Again, verily I say unto you, That if two of you my brethren, that beleene in me, Ver. 19 agree in earth upon any thing concerning my word, and the meaning thereof, either for the sentence of death to the disobedient, or mercy and life to the returned sinner, whatsoever ye shall ask the Father in my name (if it be life, for him that sinneth not unto death, or whatsoever else is necessary and good for the kingdom) he will give it you.  
For, Ver. 20 where two or three be gathered in my name, there am I in the midst of you, what will he not therefore give you for my sake, Ask and ye shall receive, that your joy may be full. These are privileges, belonging only to those little ones that are born of God, who have their parts in the first resurrection, against whom the gates of hell shall not prevail, nor yet the second death.  
But there was evermore an Israel after the flesh, which persecuted that Israel which is after the spirit, and shall be to the world's end. For this generation shall not pass away till the Lord himself come. 
Mat. 24.34.  And if there were not an Israel not of God, Paul would never have said. (To the Israel which is of God) And if there were not an earthly jerusalem, he would never have told us of a heavenly.  
Yea, there were two jerusalems' in all times: Two Israel's in all ages, two mothers, two testaments, two seeds, even from the beginning: As Cain and Abel, Ishmael and Isaac, Esau and jacob: Two lands of Canaan, heavenly and earthly: Two rests, carnal and spiritual, As it is written, saying: To day if ye will hear his voice, harden not your hearts, lest ye enter not into this rest: Even than while they were in possession of the earthly rest, 
Heb. 3.15.16.17.18.19.  which by unhardning their hearts, and hearing his voice, they might have entered into. Even the same way which ever was, still remains, and shall do to the world's end. Even the same rest, the same heavenly jerusalem, the same congregation of the first borne, the same holy City, the same Church, which hath had in it at all times, the same power from God to bind and loose, to remit and to retain sins, And this is the bride, the Lamb's wife, This is she, to whom is granted to be clothed in white array: And these are they that watch, and are sober, attending with their Lamps burning, to meet the bridgeroome their husband. These all unhardened their hearts, and heard his voice, and entered into his rest. The rest and peace with God, rest to their souls, even that rest which is said to remain to the people of God. 
Heb. 4.9.  And whosoever entered into that rest, did first hear his voice, that is, received the word of faith. And whosoever received that word of faith; did first unharden his heart: that is, did first repent: was lost, and dead, crying, and bewailing, with an unutterable desire of life, his sins & death. and these are the dead which hear the voice of the son of man, and live. 
joh. 5.25.  And this is that one baptism spoken of, and is called the baptism of repentance, 
Acts. 19.4. Mark. 1.1.2.3.4  and the beginning of the Gospel, the preparation to the word of faith. (That one faith spoken of,) and they that are borne again of these two, 
Mat. 3.3. Ephe. 4.5.  have all received that one spirit spoken of, even the spirit of adoption, and are all servants unto that one Lord, and children to that one God their Father, who is above all, and through all, and in them all. And these are entered into the kingdom of heaven, 
Rom. 14.17.  which is not meat, and drink, and apparel: but righteousness, and peace, and joy in the holy Ghost.  
Now let us speak a little of the liberty and freedom of this kingdom. This kingdom is free, not in bondage, but at liberty, wheresoever she liveth in any kingdom or commonwealth, and if the Magistracy thereof, say eat, they eat: or drink, they drink: or put on, they put on: observe and keep, touch, or taste, or handle, or pay, they obey: If they forbidden, they also hear, and forbear; both in these and all other things of the like nature. And so are they obedient to all manner ordinances of man, for the Lords sake; against whose commandment else they should sin, 
Luk. 20.25.  who saith, 
Rom. 13.7.  Give unto Caesar those things that are Caesar's. And there is no kingdom, or state whatsoever, where Christians are not in bondage (if it be a bondage) to some of these. And if there were (which is unpossible) then were it left to their choice, to take or leave with moderation, as please them: as it is also under a government, where many things of the same nature are so left, neither commanded, nor forbidden And herein consisteth their liberty, in that it toucheth not their conscience, For whether they eat, or eat not, they sin not, for God requireth neither the one nor the other, wherefore if we give these things to Caesar, we do wrong neither to God, nor yet to our consciences, but rather if we give not, being required: as the Lord himself said in the like case, 
Mat. 17.27.  Pay it to them lest we offend.  
And as Caesar must have, and be obeyed in whatsoever belongs to him, so we must give unto God whatsoever he requires, and obey him in whatsoever he commands. Now the greatest difficulty lieth in this, to distinguish between the things of God, and the things of Caesar, that knowing them asunder, we may the better know how, & wherein, to obey both God and Caesar.  
And herein, by the grace of my God, I will not say any thing for any respect, in and of the world whatsoever, but God's truth and his Church: seeing that I know, it shall come to the trial of such a touchstone which cannot err: Who will weigh it, try it, and condemn it, if it be found corrupt, or too light, And although it be a common fault in men, to respect the present and general affection: and the approbation of the most and greatest, sway they as they will: Yet insomuch as I know, that God is in all times and seethe in all places, be they never so secret, and also that he hath eyes abroad that can see, though many be blind, and lies go as current as truth with many: and seeing I know, not only this time, but a better time shall try it, I will therefore be advised and take heed what I say, for assuredly, there is no lie, made by the cunningest inventor of lies whatsoever, but shall once, either sooner or later, suffer death at the hands of truth. And there is no stubble or straw whatsoever, but shall be consumed with the flame thereof.  
Now let us see, first what are the things of God, which doth belong to him: And then we shall the easier see, what are Caesar's things that belong to him. 
john. 4.23.34.  The things of God are truth and spirit, 
John. 17.17.  his truth is his word, his word is his law: his law is of two sorts, and therefore is called two Testaments. 
joh. 4.23.24. &. 17.17.  The Testament and law of death: and the Revelation and Covenant of life.  
All the Scriptures are true, but all that is written therein is not the word of God: For sometimes the holy Ghost sets down the sins and practices of evil men: 
jer. 28.  And sometimes he describeth unto us the lying words of the false prophets: which when we read, we must not take it for the word of God, but that it is true, we must believe: for they which wrote it could not err therein, and therefore truth it is, but not the truth.  
The word of God then, and the truth we mean, Is that which came from heaven, whether that just and holy law of commandments, which is called the minister of death, because we could not fulfil it, and therefore it could not give us life, but the just sentence of death; or that perfect law and testament of life, 
Psal. 19.7.  which converteth souls, I mean the Gospel, which is in a more special and peculiar manner, called the word of God, than the law is or can be, as where it saith, Faith cometh by hearing, 
Rom. 10.17. 2. Pet. 1.19.  and hearing by the word of God. And again we have a most sure word of the Prophets, unto the which ye do well that ye give heed, etc. And in divers other places both in the new and old Testament, whereby, nothing is meant (by any means) but the promise and word of life: And therefore he saith, 
john. 17.17.  Sanctify them through thy word: thy word is the truth. Now, in these two Testaments is declared whatsoever God requireth: either due to himself from us, whether it be faith or obedience: And also our duty to our neighbours, of all sorts, high and low, good and bad, and all the holy Prophecies, & Revelations which came from above: and sacrifices and shadows whatsoever, which 〈◊〉 scriptures do set forth unto us: do tend to one or other of these two? and both and all, do tend either to show forth the riches of God, in his bounty and mercy, and the condition of those that turn, obey his Gospel, and love his law: or his severity and justice, in the condition of those that disobey both law and Gospel. That the end of all might be the glory of God, and of our Lord jesus Christ.  
Now the special things of God, that do belong peculiarly to him alone, are they that we must speak of. His peculiar things are these, first as from him we are gone astray, and by his holy law pronounced dead: so to him alone we must return to seek life: for he alone can give it us, In him alone we must believe and put our confidence: to him alone we must pray, and he only must be our God, and chief delight Him only we must fear as God: him only we must love as God: him only we must acknowledge for our Saviour, and Redeemer: his commandments must be obeyed only above all: and he only worshipped with our whole spirits. For he alone must have our hearts, and this is spirit joined with truth, 
John. 4.21.  Neither this mountain nor that, doth he require, nor yet forbid: what he commandeth not, Cesar may forbid, what he forbiddeth not, Cesar may command. God requireth every place alike: Cesar may command a place for the public so he do forbid none in private. God requireth not apparel: Cesar may forbid: God forbiddeth not: Cesar may command. Where there is no law, there is liberty, we were in bondage once (indeed) when shadows were in place, but now we are freed and set at liberty, by the Son who is free, and the very substance is in him.  
God commandeth all times for prayers and supplications: 
2. Thes. 5.15.  Cesar one time, forbidding no time, breaketh no law; for every (one, is contained in all: And so in all other things, that are not either commanded, or forbidden of God: and in obeying Cesar therein, we give unto Cesar the things that are Caesar's, whereas otherwise, if we obey him not, we are guilty of the breach of the moral law, which saith, Thou shalt love thy neighbour as thyself. And so breaking this one great commandment, we are guilty of that other, the greatest of all. Thou shalt love thy Lord thy God with all thy heart, and with all thy soul; etc.  
For although God doth not appoint and command Cesar, in all, what laws he shall make: yet doth he confirm all those laws which he doth made: which are not contrary to his own laws, and commandeth obedience thereto at the hands of all subjects to their Kings and governors, and all other their superiors, be they good or bad, of what profession soever he be, whether Prophet, or Priest, or Bishop true of false: so he have power, he must be obeyed: or else we are guilty of the will law of God, 
Rom. 13.1  for all the powers that be (as one saith) are ordained of God. And therefore whosoever he be that lieth in prison, or suffereth any punishment (whatsoever) for disobeying of any of these his governors, in any of those laws or Canons not opposite to God's laws, he suffereth as an evil doer, and so depriveth himself of that liberty, which the Apostle exhorteth to, saying. Stand fast in the liberty wherein Christ had made you free, and be not entangled again, 
Gal. 5.1.  etc. If you do well saith one, who will harm you. 
1. Pet. 3.13.  The daes are passed long a go wherein there was a law which said, Touch not, taste not, handle not, etc. wherewith consciences might be defiled, but thanks be to God, who hath freed us through jesus Christ our Lord, that whether we eat or eat not, tough or touch not, observe or observe not, we offend not, so that we have knowledge, neither God nor our consciences, so that withal we take heed and make not this liberty a cloak for sin. It is a good garment for a Saint, but not for a sinner, for he takes liberty there-under, 
1. Pet. 1, 6  to run into all kind of riot and excess, But we, as we must give unto Cesar the things that are Caesar's: So we must give unto God the things that are Gods: And in those things which neither God nor Cesar doth require, but is in our own liberty to take our leave, as to eat and drink, to put on, to buy, and the like: herein we must not exceed, lest it overcome and rule our affections, and so we turn our liberty to sin, much rather let us forbear, finding them not expedient, for though all things are lawful (as one saith) yet all things are not expedient: 
1. Cor. 6.12.  I will not be brought saith he under the power of any thing. And look on the (saith he in another place) who walk so as ye have us for an example, 
Philip. 3.17.18.19.20.  for many walk, of whom I have told you often, and now tell you weeping, who are enemies to the Cress of Christ, whose end is damnation, whose God their belly, and glory to their shame, which mind earthly things, but our conversation is in henaven. And therefore let us give unto God the things that are Gods, and to Cesar the things that are Caesar's. And if Cesar should require any thing which belongeth to God, let us give him our lives, if we had ten thousand, before he should have it, 
1. Pet. 3.17.  and then we should not suffer as evil doers, but for righteousness sake.  
These things look unto, you that run from country to country, and you also that stay at home, and trouble the proceed of Zion. Know this that ye suffer as evil doers, and cause others also to do the like, by following your steps.  
But some man perhaps will say, Objection. I could almost find in my heart to obey Cesar the King, but I cannot abide these Prelates the Bishops to obey them (canst thou not indeed?) Take love into thy breast, and then thou shalt see what thou canst do. I but thou wilt say, He is no Cesar, not yet a lawful governor, his calling and power is Antichristian, and it came from the beast, The Pope of Rome, who received not his power from God, but from the great red Dragon the devil. 
Reu. 13.2.   
Answer. Well, I answer: Hear thou art deceived two ways, first whereas thou sayest, that our Bishops receive their callings & power from the beast the Pope of Rome, is untrue: In former times indeed they did; but now they receive their callings and power from Caesar our King, who hath authority to determine and appoint, 
Titus 3.1.  every public calling in all his kingdoms, 
1. Pet. 3.13.14.  tending to the commonwealth of all his subjects, as well for the feeding of their souls, as for the preservation of their bodies and goods. And this is a charge laid upon him by God himself, as every householder is bound to provide (to his power) all things necessary for his household, both for soul and body: And as the King is bound to see all his great household provided for (to his power) and to place over them the best and fittest for the purpose, I mean for soul and body: So he may give power and authority to all sorts of them, to perform the will of God, and to see his own laws kept and executed, without resistance or disturbance.  
Secondly, whereas thou sayest, that the beast, the Pope, received his power from the great red Dragon the devil: Thou sayst true, but thou shalt see, if thou wilt look well upon the matter, how thou dost deceive thyself, For tell me, who was that great red Dragon? was it the devil himself alone, or was it the Emperor in whom the devil dwelled, 
Reu. 12.3.  who is said to have seven heads and ten horns? wherewith the devil alone is never described, but the Emperor it was that gave him his power, and his Throne, and great authority, in whom the devil dwelled, as he doth in all such like bloody Tyrants: And as he hath done in the beast the Dragon's successor, (in more cruel malice and deceit) above forty of his two and forty months: 
Ren. 13.5.  wherein power was given him to do.  
But tell me, who gave the Emperor his power? was it not God, Christ our Lord saith to the emperors Deputy Pilate: Thou couldst have no power (saith he) except it were given thee from above. 
john. 19.10.  So than whether it be the emperors Deputy Pilate: or his successor, the Pope: or any other that hath authority and power: Their power is given them from above, whatsoever they be. And so one saith true, All powers that be, 
Rom. 13.1.  are ordained of God, and he that resisteth the power, resisteth the ordinance of God: So that what power so ever it be, and in whatsoever they command or forbid: They must be obeyed; always provided, that they command not that which God forbiddeth, or forbidden that which God commandeth. And so we give to Caesar the things that are Caesar's.  
But these things are loathsome in your ears, and eyes, and this (of all other) will go hardest down with you. For the power and authority of Bishops, you hold, is Antichristian, and to obey their laws and ordinances, you say, is to worship the beast: Though the things they command be never so indifferently lawful in themselves, to be done or left undone, their authority and command (you say) makes it abominable.  
And this is not your saying alone: it is a sore that hath festered these thirty years in England, and hath bred divers Sects and infective errors: Our Teachers and writers for pretended reformation, were the first planters thereof, who through their ignorance (in their heat) not discerning between the things of God, and the things of Caesar, for want of knowledge concerning Christian liberty, conceived a law of forbidding, and gave it out, charging the people upon pain of condemnation to be obedient thereunto: whereby they have brought themselves and many hundred poor souls beside, (loaden with sin) into a further captivity and greater bondage than they were in before: For whereas their sins only oppressed them, and remembering God's promise, had almost escaped: This law of their Teachers came so suddenly on the neck of them, that they were driven into a harder straight, and under a more unrecoverable burden than they were before: which hath been so wearisome unto them, that to ease themselves, they have made Sects, and running into them, have fallen into many gross errors: some also falling to, and embracing this present world: Only a remnant God hath, and will deliver from these wayward and distasteful spirits, and give them to see, how Christians are free, and yet subjects to Caesar, and how the conscience is no more defiled by the commander (of what condition soever he be) in their obedience, than it should be by leaving it undone, if neither man nor God require it: for as we are freed from the law of Ceremonies (once in force before the death of Christ) that there is now no more conscience to be made of them: but as to be circumcised is nothing so to be uncircumcised is nothing, 
Act. 16.1, 2▪ 3.  as we may see by the example of Paul and Timothy, who after the death, resurrection, and ascension of jesus Christ, and the holy Ghost was sent unto the Church: after which time Circumcision was as absolutely abolished, with all the whole law of Ceremonies, 
A●t. 21.24, 25, 26.  as ever it was since to this day: yet Paul did purify himself after the manner of the jews, and circumcised Timothy: To prove and show unto us, even to the world's end, That there is no more holiness or Religion, in making conscience to abstain from Circumcision, than there is to be Circumcised: for as it is nothing now to be Circumcised (seeing the end of it was accomplished long ago) so is it nothing to be uncircumcised. 
1. Cor. 7.18, 19   
So that if a man of God should now be circumcised, to the like end as Timothy was, or should fashion himself like a jew, 
1. Cor. 8.4, 5, 6.  to the same end that Paul did, he should sin no more than Paul and Timothy did. Neither should a man offend, if he should sit at Table in the Idols Temple, and eat of the meat sacrificed to an Idol, so that he know that an Idol is nothing in the world, and doth esteem it as the dust under his feet, he sinneth not: so that he bow not, nor give or show any reverence, 
1. Cor. 10.23, 28, 29.  either to the Idol, the Temple, or the Feast, but only receive the meat with giving thanks to God: Always provided too withal, that there be no weak brother that doth make conscience for want of knowledge, which is offended thereat, nor yet any Christian (as then there were some) that having been bred and brought up, among Idolaters, and long accustomed to the Idol service, did yet think that there was some conscience to bo made, 
1. Cor. 8. ver. 7.  & ieverence to be had of it, that might be emboldened thereby in that their sin, or encouraged thereby, to fall to worship the Idol again, 
1. Cor. 8.  and to do service unto it. I say, 
Ver. 10.  all these things being considered, and conscionably regarded, and prevented: It is no sin to sit at Table in the Idols Temple, and to eat the meat sacrificed to Idols: But otherwise all these things considered, and done, (as is aforesaid) If he eat meat sacrificed to Idols, or sit at the Idols Table, he sinneth against the brethren, and so against God; and not only so but if he yield any reverence, he is also an Idolater, 
Josh. 23.7.  and sinneth against God in a more high degree.  
Now if these things may be lawfully done amongst the Idolaters, and in their Temples, as than Christians lived for the most part amongst Idolaters: and as these Scriptures do evidently prove was in their liberty: and as Paul saith, To the jew I become as a jew, that I may win the jew; 
1. Cor. 9.19.20.21.22.23.  to the Grecian, and the Grecian, etc. Yea, I am made all things to all men, to the end that I might win some. And also that of the Assyrian, when he should go into the house of the Idol Rimmon, and bow down for his Master to lean on, 
2. King. 5.18.19.  when he was worshipping to the Idol: when he made doubt of it, the Prophet bade him go in peace. I say if these things be thus far in our liberty among the heathen, and in place of Idolatry, where the end and intent is abominable: And also among the jews concerning the ceremonies, whose end is absolutely abolished: As also in Rome, whose commandments of all other have in them the greatest abomination: so that we partake not with them in their sins, lest we partake of their plagues, 
Revel. 18.4.  If we may among all these, yield and obey, in things indifferent, whatsoever the commander be, as those Scriptures before mentioned doth witness: How much more ought we to be obedient to the laws and ordinances of England, seeing they intent not, neither Idolatry nor superstition. Considering also what great difference there is between our Commanders (in profession of Religion) and the commanders of the heathen, and of Rome, the City of abominations. For if I should ask you, what King with his under governors, is there is the world, that doth command the truth of Religion, in general, like the King and Governors of England: And you are reformers that stand so much upon terms? What law is there in England imposed upon you contrary to God's law? Consider and tell us. I know what you have pretended a great while, and we have seen the issue of it: but look a little better upon the matter, and search thoroughly. If you find any contrary to God, and his law imposed upon you (but look ye be in a sure ground) Obey them not, what King soever command you, let him first have all, even your lives: If not, take heed, suffer not like evil doers, as you have done a great while: and as you have pretended reformation in the general, now reform yourselves in particular: for be it known unto you, your doctrines, and proceed, have been the cause of much evil, you have been the breeders of these sects, you have laid the foundation, and others build.  
Their buildings stand upon your foundation, and therefore you are no more able to deal with them in this controversy, than one is able to deal with his enemy, when he hath yielded him all his weapons: For by the same reason that you inveigh against the ceremonies (as ye call them) will they come against you for going to the assemblies in the Temple: and as you find fault with them for want of an eldership in the ordination of their pastors: They defend their proceed by the same reasons, that you deny the Authority of your Presbytery at home. And you would also have the Church of the same fashion as they: For you agree with them that none ought to be baptized, but such as do first show forth unto you the fruits of regeneration: Whereupon dependeth their Separation and Rebaptising, and then ought not children to be baptized, for they show forth no fruits of Regeneration: so that if all be true which you say, that is true which they do, and so you are the sayers, and they the doers, And therefore you must of necessity, either join with them, or change your minds, or else hide yourselves for shame; for ye cannot fight with them, seeing you are unarmed, & they have all your weapons. Therefore as you have troubled many a poor soul with your doubtful Doctrines, under pretence of abstaining from sin, and performing of holy duties, that many of you, and of your followers, differ but little from the Sect of the Pharisees: So now at last, see if ye can learn to give them better instruction.  
And as you have been the Authors of Sects, and many errors, which hath bred much distraction, and trouble of spirit, as is to be seen this day both at home and abroad, now at last seek to redress it, for it is lamentable to behold, how many hundreds of people, (no doubt single and upright in heart, hungering and thirsting for peace and rest to their souls) have been by you seduced and brought into a spiritual bondage: And also through their devotion and bounty unto you, have brought themselves (some of them) into great wants, and miseries: some with feasting of you, some with l●ēding, some with giving: and some to ease their consciences, which you had burdened, and to escape trouble, have left their callings, removed their dwellings; sold their possessions, fled their country, separating themselves from the Church of England as from Idolatry, and the abominations of Antichrist. And being beyond the seas (In Holland by name) beholding among the Sects of Separatists there, The wranglings, the brawlings, the divisions, the envy, and the gross sins that hath been amongst them, have been driven to their wits ends, running from Sect to Sect, and from error to error, that some of them now at last, are become carnal and blasphemous Familists: between whom and the worldlings, there is little difference, but only in their doctrines and blasphemies. Others (the better of the two) Embracing merely this present world. Only a few have escaped, whom God hath better instructed, who can tell how, through his grace, to give unto Caesar, the things that are Caesar's, and unto God the things that are God.  
And now yet for all this, neither you nor your followers, have once called into question, your beginnings and grounds of these things: but they are so blinded with you, and you with your long accustomed errors, (your supposed truth) and with the arguments you have so long maintained, against the Bishops their titles, their places, and callings, The injunctions and ceremonies as ye call them: that you have still proceeded, in your blind zeal: even to silencing and imprisoning: and they on the other side, in their devotion and simple zeal of your Doctrine and you, so that they have ministered so bountifully unto you, and that out of their penury some of them, that you have filled your bags with money, and your bellies with cheer, (some of you) when some of your poor contributors, and followers, have sit with many a hungry meal at home, with many a sigh and trouble in spirit, when as neither you, nor your rich followers, have scarce ever inquired, or looked after them. And you are so cunning some of you, that you can plead poverty to increase your store, that you may have hundreds to spare against anotherday. And herein your greatest and richest followers are so partial, they will give you a pound, and plenty offeasts & cheer: when they will hardly give their poor hungry brother a penny, a cup of cold water, or a piece of bread: And this they have learned of you, who are also as partial as they, if not more: for they that fill you with delicates, and that put pounds into your purses, you will visit, and that often: you are well acquainted with their doors, whereas though there be ten poor to one rich, of all your followers, yet you know not the way to their doors, nor the place where they dwell: they are strangers, and unknown except they visit you: Are not these your proceed? I know what I say, it is pitiful to see, how many of your poor followers, are in great and extreme wants with their wives and children: Look unto it therefore, and repent: for be it known unto you, God will raise them out of the dust (that you think not) who shall Eclipse your light, jacob is disquieted by your means, and Israel by you caused to err.  
And for you Master Smith and your company: here is news come to England already, that you are divided: and you know what must come to a divided kingdom, & a house against itself. That which cannot stand, must fall: and that which cannot endure, shall come to nought. Seek strength of the Lord, and request that you may stand in his Courts, and dwell in his house, whose pillars endure for ever.  
But perhaps some will say; Objection. If we should yield and obey as you say, how should we then suffer persecution, and be afflicted? how should we be hated of all Nations (as Christ saith) for his name sake? Leave these differences and controversies, and leave all. Then let us take our pleasure, and shake hands with the world, and look after preferments in the earth, and promotions as others do.  
Answer. Unwise man, whatsoever thou at that dost make this objection, and dost so speak. For tell me, must thou needs err on the right hand or on the left. Because the law of our land doth not persecute thee for righteousness sake? wilt thou therefore be disobedient, and suffer for thy sins? Because a godly life and persecution cannot be separated in this world asunder, as it is written, 
2. Tim. 2.12.  Whosoever will live godly in Christ jesus, must suffer persecution: and whosoever will be his Disciple, must take up his cross daily, and follow him, wilt thou therefore (because thou knowest not how to take up his Cross, nor how to live godly in Christ jesus) Take up a Cross of thine own making, 
1. Pet. 2.12 13.14.15.16.17.  and because thou wilt be sure to suffer, speak evil of them that are in authority, resist the ordinance of God, and so suffer for evil doing? If thou be one of the Lords justified faithful ones, thou shalt find adversaries enough every day, though law and authority should be on thy side, and take thy part.  

He is the Minister of God for thy wealth.  David, though he were King himself, and none in the world above him but God, yet could he not prevent the mocks and taunts, and drunken songs that were of him, nor yet the manifold enemies that pursued his soul night and day, wherefore he crucified himself, and prayed oft with a broken heart and a contrite spirit, to him that was able to deliver him from all those his ghostly enemies, watering his cheeks and bed full many a time and oft with tears: Learn therefore to take up David's Cross, to suffer and to be crucified with him, & with Christ his Lord, learn to be Christ's Disciple and servants as David was, and to love the Lord, and walk in his ways as David did, and thou shalt have enemies enough will find thee out, both natural and spiritual, thou shalt not need to go seek them, only take up thy Cross willingly and with patience: and then if thou so suffer with him, thou shalt be sure also to reign with him.  
Show me one word in all the new Testament, that requireth thee to suffer for those things that thou pretendest, or tell me which of the Apostles, or Christians, in the Apostles times did suffer for speaking against, or disobeying the law of ceremonies, except it were unjustly: 
Act. 25.7.8.  and then Paul (when the jews laid many and grievous complaints against him which they could not prove) answers for himself, That he had neither offended any thing against the law of the jews, 
Act. 24.14, 15.  nor against the Temple, nor against Caesar, only he sought Christ jesus, in whom all those things which the jews called heresy, were accomplished, and the use of them no more of necessity, but were then become all indifferent.  
Ver. 18.19.20. I say, show me one that ever did suffer for those, or the like things, that you our Reformists or Separatists, or Anabaptists do now pretend: That God by his Gospel and new Testament, doth approve, and we will then acknowledge, ye have the truth amongst you, and do suffer for righteousness: Or else, know this, that you are they the Scripture speaketh of: Makers of Sects, fleshly having not the spirit, and despise government, speaking evil of them that are in authority, 
Luk. 19.8.  separating yourselves from others, being puffed up, knowing nothing, doting about questions, and strife of words, whereof cometh envy, railings, strife, and evil surmisings.  
And are not those, 
Luk. 20.21.  that edify themselves in the most holy faith, praying in the holy Ghost, and that keep themselves in the love of God, looking for the mercies of the Lord jesus Christ unto eternal life. 
Mat. 5.11.12. 1. Pet. 3.17.  And if ye suffer for these things, blessed are ye.  
Neither think that if thou givest over thy contentions, about these differences (of thine) and fightings with shadows, that then thou must needs take thy pleasure in this world, and shake hands with it, and look after preferments in the earth, and promotions as others some do: Neither take me, as if I justify those that have turned their heat into coldness; nor yet those that can play with both hands, because they will keep their credit with those that are zealous, and not lose that neither which they gape for whensoever it falls, who are fed till they are gross with fat, and yet gape for more: These are the cunninger sort of subscribing Reformers, who speak evil of that in private, which they conform to in public, who under pretence of preaching the Gospel for the good of others, preach and preferments, who reign in their spirits and word, more like Lords then many of those whose places, and titles, and honours, they spite and speak against, because it is not theirs. Neither do I justify any that having authority (more or less) do reign as Lords over God's heritage, that love salutations and greetings, delighting to be called Lords, affecting greatly the Title Rabbi, sporting themselves with the afflictions of jacob, that tread the holy City jerusalem under their feet, as the Popes and Lords of Rome have done, and do.  
For as I condemn no one for his greatness of place, or Titles, or power and authority whomsoever: so no more do I justify the evil works of any, but know and am assured, that whosoever he be that doth love the wages of Balam, and doth post after Balakes preferment, as Balam did, is no better than he. And also whosoever doth the works of the Pharisees and Scribes, and of their generation (the sons of the whore of Babylon) shall be found (as indeed they are) the very offspring of those Scribes and Pharisees: and the children of that whore, their moher, though they disclaim her never so much: and therefore, though they come like sheep, prophesying in the name of Christ, preaching oftentimes his word and truth, as Balam did; and like those whom our Saviour speaketh of, yet we must beware of them, as of false Prophets: And we shall know them hardly by their clothing, which is their preaching and doctrines, for therein they can and do oftentimes imitate the Sheep, But by their fruits (saith the Lord) ye shall know them.  
And therefore (especially) this I justify, wish and desire, that all (that profess Christ and his Gospel and the administration thereof) would take heed, they resist not the power, seeing it is the Ordinance of God, and that they would not be high minded, but fear.  
And also that they, that have authority and power, and have a great place, as they profess Christ and his Divine word, and the ministration thereof: that they would do the works of Christ in meekness and lowliness of heart, loving the righteous, and embracing the little ones, knowing that he that is the greatest shall be as the least, and he that is chief, as him that serveth, then shall they be worthy of double honour.  
Now let us speak a little of some of the greatest things that God requireth at our hands: the which we have greatest need to look after, to practise and perform: and that is, to be borne again of water and the holy Ghost: I hat is to say, the true tears of repentance, and the fire of God's love, by the power of the holy Ghost: without the which, we shall never enter into the Kingdom of heaven. And though we should give to Caesar the things that be Caesar's, yet are we never the nearer to the Kingdom of heaven, except we give unto God the things that are Gods.  

The first effect of the spirit in us, is to believe that God is, and is to be found. Heb. 11.6. The second effect of the spirit, for which the promise and word of faith is made and given, is repentance.  First therefore whosoever cometh to God, must believe that God is, and that he is also a rewarder of them that seek him: for no man cometh unto God to be borne again, and reconciled unto him, but he must first believe that he is, ever was, and shall be, and is only able to save, and willing (also) and ready to be found of them that seek him: Now than the first work which the Lord doth work in us effectual to salvation, is repentance, and is the beginning of our regeneration, and the first step of seeking God after we believe that he is, and is to be found. And this repentance is an unspeakable sorrow for sins, & desire of reconciliation with God, with such a molten and dissolved heart, as yieldeth forth thousands of tears, from the deep digged well of water, broken up from the bottom of that his sorrowful heart, 
Act. 19.4.  washing, and baptizing it therein, bewailing his woeful and lost condition in his father Adam; and the loathsome uncleanness of his own life, which the righteous law of God had most justly condemned him for, Sighing, and sobbing, being borne and become, even as water, crying, and calling for mercy night and day: 
john 3.5.  never giving over, till God takes pity upon him, and send down the comforter unto his oppressed soul, 
The third effect of the spirit, is peace & love The assurance of God's favour & forgiveness of our sins.  with the fire of his love, to kindle peace therein, and to purge the same: according to his promise, made in the slain Lamb the only mediator between God and all such heavy loaded sinners, prepared, digged, and powered full of water, like Elias his Sacrifice: which fire of heaven, doth so consume, and lick up, this wet and well prepared Sacrifice, 
Rom. 8.26.  that the odor thereof is carried up by the comforter, (the holy Ghost) the Angel which the Lamb did send unto him, who doth carry and recarry, from heaven to earth, and from earth to heaven: who (with golden censure) doth receive and present with much odours that is given him, the prayers, 
Reu. 8.34.5.  cries, and tears, of this poor sighing soul: offering them upon the golden Altar, which is before the throne of God: where the fire of his love doth burn night and day: and the smoke of the odours, with their requests, the cries, and tears, of this dry & thirsty soul, Ascend up before God out of the Angel's hand: who maketh intercession for him, in the mediation of the Lamb, Requesting grace and favour for him, for the mediators sake, and that he would regard and pity his soul, whose messengers, 
Mat. 18. 1●.  these cries and tears are, standing before the face of God, among his Angels to beseen, which grace and love, God doth grant unto his Angel for him: who with speed taketh the Censer and filleth it with the fire of the Altar, and hasteth down to power it upon this and all such like poor thirsty souls. The joyfullest messenger that any man can have: bringing peace and comfort, love and joy: Assuring him it is decreed in heaven, that he shall live. And this is to be borne of water, and of the holy Ghost, and this is it which john meaneth when he saith: 
Mat. 3.11.12.  I baptize you with water to repentance, but he that cometh after me, shall baptize you with the holy Ghost and fire, 
Psal. 51.17.  The sacrifice of God (saith one) is a broken and contrite heart: 
Esa. 42.3.  A broken and contrite heart (oh God) thou wilt not despise. Thou wilt bind up the bruised reed: and give fire to the smoking Flax. 
Psal. 24.6.  This is the generation of them seek him, yea of them that seek thy face oh God, even jacob my beloved. 
Psal. 27.8.  Seek ye my face, my heart answered: O Lord I will seek thy face. The secrets of the Lord are opened to them that fear him and his covenant, to give them understanding. 
Psal. 25.10.  This is the man that can not only give Caesar the things that; are Caesar's, But to God (also) the things that are Gods, he offereth everyday, the sacrifice of a broken heart, sighing, and weeping to see his sins look on him, 
Rom. 7.35.  which he hath cast behind him, mourning to see how his flesh doth serve sin, whereas his mind doth love, and delight in the law of God his loving father: who hath his heart (night and day) attending on his grace: thinking on his mercies still; never putting out of mind, what he hath done for him; always thinking, where ever he goes, of his most precious promises, wondering at his great love. Uttering most joyful voices by himself alone: unexpressible joys in the holy Ghost hath he often times, and peace past understanding, thus doth he walk with God and please him. The night watches doth he prevent, and the Sun rising to give thanks unto his God, and doth salute him, before the day spring. Thus doth God possess him, and he him.  
Are not these things true Master Smith? (well, time will tell) peradventure you will object, that I say but prove nothing: If here be nothing proved, you may the more easily disprove: for no man will gainsay that which he taketh proved, if he be not possessed with an evil spirit. But it may be you think scorn to fight with one that hath no weapon, counting it no praise, nor triumph in such a victory: well, though you will neither fight nor yield, (as one that disdaineth so mean an offer) yet truth shall win, though ye despise to learn of her, and scorn to speak unto her: But if you do, yet bethink yourself, lest you should be thought to be put to silence by a fool, and take heed (I pray you) kick not against the pricks, let not the wisdom of the flesh overrule you: It is better, a wise man should yield a little to a fool, then that the wise man should die at the point of truth: for it is sharper than any two edged sword. Take heed therefore, and mark well the things that are here written unto you, and search the Scriptures, whether they be so or no: for they are GOD'S witnesses, and they tell the truth, what ever man says: and I pray you take heed, you mistake not the Lord: for his word is a mystery, especially these things, which are called the secrets of the kingdom of heaven.  
And beware that you affirm not any thing, which he hath not said nor meant: nor gainsay, or diminish any thing from his intent, and howsoever ye have failed therein already: yet considering (as I persuade myself) you are not of those, lovers and makers of lies, for I hope far better things of you M. Smith, 
Reu. 22.15.  and therefore that we may understand the Lord, and see his secrets, even the secrets of his kingdom: Let us entreat him with broken and humble hearts, for the spirit of truth, that holy anointing, which is true, and not lying: that as it doth teach us, even so we may abide in him, and so let us write and speak. Let us anoint our eyes with eye salve, that we may see, even with the water of a dissolved broken heart, and we shall see better things, than form and fashion. That we may discern, between those that have but the form of godliness, and them that have the power thereof. That we may see and know those little ones: whom to receive, is to receive the Lord: and to love them, whom to love, is to love the Lord, and to love the Lord, is life for evermore. And this is that love, without the which, all knowledge, and all faith, doth but make us as sounding brass, and tinkling cimbals. For by this love, 
1. Cor. 13.1, 2, 3.  we shall know that we are translated from death to life, and by this love, we shall approve ourselves to the little ones, to have that one peculiar faith with them, the assurance of the love of God unto us in Christ jesus, and of our reconciliation with God through him.  
And this is the faith which one speaketh of (in a certain place) to one that would have been esteemed, 
jam. 2.18.19.20.  and no doubt esteeming of himself too, as if he had that special peculiar faith, which only the Lords redeemed have. Show me (saith he) thy faith by thy works, and I will show thee my faith by my works: Thou hast faith I grant thee, and dost believe, but what? that there is one God (well) yea and one Lord jesus Christ also, and one holy spirit, and one faith, and one baptism, yea and one Church, purchased and sanctified by the blood of the Lord jesus Christ. And dost thou believe all these things indeed? thou dost well: but I tell thee, the devil doth believe it also, and doth tremble: for one may have faith, though not that special faith, nor yet the fruits that follow the same. One may by faith cast out devils, and that in the name of Christ jesus, 
Mat. 7.22.23.  and do many great wonders, and yet a worker of iniquity.  
What then, Objection. doth not man live by his faith alone, doth works make his faith alive?  
Answer. Man doth live by his faith alone, 
Heb. 10.38. Haba. 2.4.  yea the just man, and his faith doth make his works alive, as the branches of a Tree receive their sap and life from the root.  
But you will say, Objection. what faith is this you mean, are there many kinds of faith? and the Scripture saith, one faith, one baptism, and so.  
Answer. The Scriptures mean, one faith to life, 
joh. 3.15.  and one baptism to life (as it saith) Whosoever believeth in him, shall not be confounded, and that whosoever believeth in him, shall not perish, but have eternal life: And again, whosoever believeth and is baptized, 
Mar. 16.16.  shall be saved. What then (will you say) is there a faith and baptism which men may have, & perish? Yea: for judas believed, and was baptized: 
Act. 8.13.  Simon Magus believed, and was baptized: and many thousand more, which yet shall be found the workers of iniquity.  
Objection. You will say then, what faith is that, that you mean, may it be distinguished from the other?  
It may: But first, Answer. I will tell you what I take the word faith to mean, as it is wrought in men in general, respecting God: It is an undoubted persuasion, wrought in the heart, by the force and power of the holy Ghost, in the revelation of the word of God, of the truth of all, or some, or any of the things thereby revealed: for faith is the ground of things hoped for, 
Heb. 11.1.  and also the evidence of the things not seen. By faith men understand that there is only one God, & that the world was created by his word. By faith men believe, that whatsoever hath been said, or done in the world, by God, his servants, his Prophets and Apostles, are all true, and were done by the power of God: yea by faith men have and do work wonders themselves. As all these things may be understood, and done by faith, and yet such believers and workers (for all their faithfulness) may go to hell.  
So there is a mystery revealed, that whosoever doth believe, shall not perish, but shall have eternal life: 
Esa. 61.1.2.3.  that is to say, a word of great grace and mercy given out, a covenant of life and peace, of pardon and deliverance, made to the poor, and broken in heart, 
Mat. 11.5.28. Mat. 15.24.  the weary and heavy loaden, the lost sheep, the hungry and thirsty, the contrite and broken spirited, even to him that doth repent. And none can believe this word and promise of life and pardon, assuredly to pertain unto themselves, but these alone. And of this seeker alone is God found, to him doth he look for his sons sake, the Mediator of his covenant, 
Mat. 5.3.  and doth write him blessed, and doth assure him pardon and reconciliation by his promised spirit: whereby he is sealed, and hath set to his seal, that God is true: and is fully assured, that God is true: and is fully assured, that God loveth him in Christ jesus, and that his name is written in the book of life. And this is faith also which doth believe this thing, and this is the thing, that doth distinguish between it and the other: and this faith if you will that I shall define in few words: It is a full and certain persuasion, wrought in the poor and broken heart, by the comforter, of peace and reconciliation with God, in and through Christ jesus his Lord: and this is the faith which worketh by love, and this is that peculiar faith spoken of before, and is but one, & was ever the same.  
Now concerning that one Baptism a little more. As in the old time, there was Circumcision of the skin, and Circumcision of the heart, but the Circumcision of the heart was the only chief Circumcision, which whosoever had, was only a true Israelite: So likewise, in this new time, there is the Baptism of the skin, and the Baptism of the heart: but the Baptism of the heart, is the only chief baptism, 
1. Cor. 12.13.  and they that are so baptized, are the only true Christians and Israel of God, and is but one and the same for ever: In comparison whereof, that which is but outward on the skin, is none at all.  
And tell me Master Smith, are not these things true indeed, dare you to resist and gainsay them, do you not know that which is of God shall stand, 
Act. 5.38.39.  and that which is of men, shall fall and come to nought? Take heed therefore, lest ye be found a fighter against God. But you may say to me, thou art a sinful wretch, and if I writ against thee, I writ but against a wretched one. It is true indeed, and therefore unworthy I am to write or speak of these holy things: And as for me, spare me not for my sins, but yet let the truth go free: for the Lord's sake whose it is, and for his children's sake to whom it may come, and for your own sake lest you die.  
Objection. But some will say (perhaps) Master Smith is too wise (I trow) to fight with, or to yield to such a fool, that hath not one mayor or minor, but all minims, too too little for his great capacity. Alack, Master Smith regards it not, he scarce looked on it, it is so mean, he will not file his hands, to answer such a clownish discourse, that hath not one artificial argument in it, and so void of learning, that it hath not so much as method, but plain like the plough. Alack, Master smith's bringing up hath not been so Swineherd and Shepherd like: He is a Scholar of no small reading, and well seen and experienced in Arts. If he thought his answer to Master Clifton, would be the less esteemed, for that he is held a weak man (but that his allegations and reasons are the best plea of the greatest Rabbis themselves) Think not that he will weaken his cause to answer thee. If it were any of the Rabbis of England, or any other harlot whatsoever, you should see then what he would say to it: for although Master Smith do publish answers to Master Clifton, one of the separation (on Master johnsons side) challenging them especially to the combat, yet he proclaimeth, saying, Be it known to all the separation, that we account them, in respect of their constitution, to be as very an harlot, as either her mother England, or her grandmother Rome, out of whose loins she came.  
Answer. As her Mother England! whose son is Master Smith, if one might ask, where was he borne, and where had he his education, and bringing up, In England? yea in England. Is this a kind son to use his mother thus: not only to run away from her, like his follow brethren, against whom also he doth protest; but to rail against her so. Is this your Logic sir, was this your bringing up, hath Art caused you so much to forget Nature. If not grace yet me thinks the light of nature should have taught you better: If you had been borne in America, or in Rome itself: very nature might have persuaded you, that some might be there, that had rather die, then worship devils, or bow to Baal, Much more in England, though you be run out for fear: tell me whether can any man run, in all the world, to mend himself at this day? And although your mother England, hath too many disobedient and froward children, yet if you had been a Natural son, you would have stayed at home, and if you had received a greater light than the rest of your brethren: Love would have forced you to have laid down your life for them, rather than they should have been untaught therein: (considering also what great hope is to be conceived of England, above any one Nation in the world,) and not to leave them in the dark, and cry out, a harlot, a harlot, no Church visible, nor Christian to be seen: no faith, but the faith of devils: no Baptism, but the mark of the beast, no Church to be seen in the world, but I john Smith and my Company.  
Is this your shameless voice? Dare you be so bold to set up a flag of defiance against the City of God? Be it known unto you, that the least Citizen thereof, is able to meet both you and all your company in the field, and through the strength of the Lord thereof, (without either bow or shield) even by the word of his mouth, put you all to flight. And for all your great brags, and flags: Be it known unto you, and unto all the world this day; That his holy City is in England, even jerusalem that is from above, and although she hath many, yea and too many entercommoners, yet she hath free Denizens, who partake of her privileges, whose feet walk in our streets, though the world regard it not: and if ye will not believe me, wipe but your eyes with Sackcloth, and come and see, and if you will do neither, answer in the field, and although here be neither Art, nor learning, and therefore you know not how to frame your pen to stoop so low: Remember where once you were, from whence you came, know that reason brought forth Art, and therefore was before: Let Art then, being the daughter (although she be so high) look down a little to her mother, and let both, and all, and every creature bend and yield unto the word of the Lord, which shall endure for ever.  
And although it be none of the Rabbis, but one of the unlearned babies, yet meet him, seeing he doth accept the challenge, but look well to your forehead, for all your Artificial Arms and skill to use them, for little David being a keeper of sheep, though he knew not how to stir himself in such like armour, yet coming in the name of the God of Israel, from the sheep, with his sling and a stone, stroke Goliath so deadly, that he fell down, and with his own sword, cut of his head: wherefore look unto it, it is dangerous striving with truth, for although Kings be strong, and Wine is strong, and Women are stronger than either of both, who bear Kings and the planters of Vines, and all Masters of Arts, and sciences whatsoever: yet truth is stronger than all, and all must bend, and bow and yield to her, lest they die at the point thereof. And though it come out of the mouth of very babes and sucklings, yet it is stronger than Goliath withal his forces. Not that I despise learning, but reverence it, and do acknowledge myself to be unworthy thereof: but only this, It must not be so proud, to think that truth should learn of it: or to think that reason must not rule it, and if Art should think (for it is like Nature, very blind) that truth and reason could overshoot itself, yet were it the part of an humble daughter, to answer her mother, with mildness and not disdain.  
And now Master Smith, where you triumph and praise God, you say in the end of your answer, published against the objections of one Master Clifton, assuring yourself of the truth of your opinions: so that neither he, nor all the earth, shall ever be able to wring them out of your heart and hands.  
So, and more than so, I praise the Lord my God, for that he hath assisted me against you and your lies: and I have received so much more assurance of the truth of that which I have written unto you, than you have of that which you have said, as there is difference between a truth and a lie. And I boldly (in the name of my Lord, and for his chosen sake) challenge not all the earth, but you, and all, or any one of your company, to answer directly and without colloring or painting, to that which hath been said, or else to subscribe unto it according to your promise.  
Though these things be not ratified by you, nor written in your books, yet behold, they are true, and although they be but few, and go but simple, yet they shall stand and be had in honour, when much and many things shall fail: not that I presume upon the strength of mine own arm, for it is like a broken bow, but my strength is the Lord, and in him I will rejoice, and that he hath written my name in his book of life: for which grace, and all other his mercies, his name be praised for ever. AMEN.  
And thus Master Smith, I thought Good to write unto you, and to the company with you, of whom I have great hope, God will deliver them from the errors and distractions of these times, and that others falls will drive you to look better about you: and although I have been somewhat bold with you, yet I pray you take it not in the evil part; for truly, God is my record, that for his truths sake, and for his children's sakes, and for your sakes have I written, that you, and we, and all might perceive the truth, and walk therein, and for no other respect: and howsoever these things may seem strange unto you, yet if you consider them well, you shall find them not so strange as true. And although those little ones, be now more rare, and more seldom seen then the truth, in the field, yet that which hath been said of them is true.  
And let us not labour any longer, to cut and fashion the truth, like ourselves, but let us study and strive to become ourselves, both in understanding and in doing, like the truth: Let us not deceive ourselves with shadows, for they fly away, but let us take hold of the sum bstance and root itself, which is able to defend us in the stormy day: let us stoop, and put on the yoke of the Lord, for he was meek and of a lowly heart, his dwelling was among the little ones, and the least was the greatest with him, yea he tasted his tears with them, and wept also for those whose hearts could not afford a tear for themselves; he sought out that which was lost, and the broken did he bind up: This was our Lord, let us learn of him; and these were his companions, and on earth his dearest friends.  
But now alack, where are these little ones become? Do the high look of these proud times, make them ashamed to show their cast-downe eye? Oh come forth ye habitation of the Lord, although (indeed) there boldness may make you blush, and show your face, for we have heard, that he which is with you, is greater than he that is with them: And what is the cause they are so seldom seen this day? One thing is, they are few: Another thing is, they that sought them, missed the way that led to their Tents: They sought them upon the Mountains, and in the dry places; but they were in the Valleys among the water plashes, filling the Lord's bottle with Tears: They sought them among the great, but they were of the little ones: They sought them among the learned, and men of great study and long experience, but they were sitting among the little children, weeping with the tender babes. And thus they sought but found not: How hard a thing it is to suppress those hearts of ours: Ah let us tear them in pieces, and entreat the Lord with thousand of tears, to dissolve the drowsy fatness that droppeth upon them, that we may find the way to the dwellings of his little ones, where also his own habitation is, and see and enter into his Kingdom of heaven, where also we may behold these his brethren, and love them, and be known, and loved of them; whereby we shall all know, that our names are written in the book of life. These things let us strive for, it is time now we should be established in the truth, and not be carried about still with every wind.  
Let us build upon the Rock, and then though the floods come, and the wind blow, our building shall stand: we have pretended Discipline and Government a great while; but where is he that is corrected? Where is the man that hath crucified the world to himself, and himself to the world, and hath mortified the flesh with the works thereof? Pharisees and Hypocrites can make clean the outside, but let us make clean that which is within: Wolves oftentimes go in sheeps skins, but Sheep never in Wolves skins.  
There is a Controversy this day in the world where Christ should be, whereof he hath also foretold us, saying: Many shall come in my name, and say, here is Christ and there, but believe them not.  
One saith, I am the first, and I have been of old, I have kept the saith, and have not erred to this day.  
Another saith, Nay thou liest, thou hast lost the faith, and hast erred from the right way, and art become a Cage of unclean Birds this day: but I have recovered that which thou hast lost, and I have the right use of the Word and Sacraments, which thou hast polluted: therefore he is here.  
The third comes and says, Ye are both liars and Harlots, and thou that spoke last, for thou art not governed by his laws: he is a King, aswell as a Priest and a Prophet, and therefore thou liest also: but he is here with us, we have his Ordinances and laws, and are ruled by them, we have also the word and the Sacraments in their right kind, and so he is to us a King, a Priest, and a Prophet.  
The next stands up, saying, Who is this that boasteth thus, and retaineth the baptism of the Whore? Must they not needs be her children, seeing they hold her baptism sufficient, and refuse to be baptized aright? What? Can their baptism be good, and their Church and Government nought? Not possible: wherefore ye are also deceived, and he cannot be in the midst of you as you suppose.  
But he is where Antichrist with all his trash is quite abandoned, where all is reform, both life and doctrine: And that is here with us, for we have cast off all, and have began a new; we baptize none but men of years, and that do make confession of our faith, and are of upright life: we have struck the right Covenant with him, therefore he is here.  
Then steps up the fift, with a high spirit, controlling all, epecially the three last, accusing them for wranglers, and blasphemers, (saying) ye are all liars, you are jangling contentious spirits, ye seek Christ without you, seek him within you, you good thinking wise-ones, you do not so much as know what Christ is, nor yet what Antichrist is: you condemn that holy ancient father, the Pope of Rome to be the Antichrist: the beast and man of sin, and all the holy orders of their Archpriests, Priests, and offices, of good intentions; having all names of good signification: and all Images, Sacrifices, and Ceremonies, of good information: to be all blasphemus, Idolatrous and superstitious: and so blaspheme the holy things, used in the Catholic Church of Rome. Not knowing, that as God did teach the world, by the orders, Sacrifices and Ceremonies, used among the jews, tell Christ came in the man jesus: So it pleased him also, to teach the world, by those Orders, Images, Sacrifices, and Ceremonies, used in the Catholic Church of Rome, until the Christ came again, now in the end of the world, according to his promises in his obedient man, H. N. by whom he hath appointed, to judge the world, according to the Scriptures. Not with fire and brimstone, upon men's heads, as we suppose, but with wise sentences, with dark, and parabolous saying, delivering high things, with a high spirit: teaching, reproving, and condemning, the whole word, being the eight, and the last breaker of the light. The Archangel and the last Trump, none in this third and last day wherein Christ is perfitted. And is that Angel flying in the midst of heaven, having an everlasting Gospel, to preach to them that dwell upon the earth: Saying Christ is not, nor was not a man as ye suppose, but holiness is Christ: And he that doth believe it, is possible to keep all the ten commandments, hath the right faith in Christ, and they that do attain to the perfect keeping of them, are risen from the dead, according to the Scriptures, and as holiness is Christ and the son of God: So sin is Antichrist and the son of the devil fight therefore against the Antichrist in yourselves, over come the beast which is the sin, and put on holiness which is the Christ.  
Put away therefore all your good think, and all your Scripture learnednese, and come hither naked, for here is clothing enough for you, for I tell your, whosoever comes to learn at his school must be as simple and hold himself as ignorant as a little child: for the tree of knowledge, is the tree of death, wherefore if ye will live, come hither, did not the devil tell you: you should be as gods, and will ye believe him still: did he deceive you once and will you not beware: wherefore become fools that ye may be wise. And here, take this book: but keep it close, for H. N. hath many enemies, especially among this wrangling crew. And therein thou shalt find, an interlude, which if thou mark well, shall teach thee all: and hearken no longer to those disturbing spirits: who feed thee with nothing but the forbidden fruit. Learn to live again in innocency, wherein thou shalt not not be ashamed, though thou shouldest go naked, as thou didst before? and thou shalt know nothing but love, which shall never fade away and when thou hast attained to this, thou shalt be in Paradise again: and then take of the tree of life, and eat, and live for ever.  
And tell me now, Is no here Christ indeed, and the very true Christ, and have I not also told thee what is the Antichrist, and many other worthy things: wherefore stay here, and thou shalt see wonders in the end.  
These are strange and woeful times. Are not these the days which the Lord foretold: here is Wolves in sheeps clothing on every side, and yet here are not all, but let others tell the rest, for my part, I am weary telling of these. But which way is it possible for the little sheep to escape these Wolves? even through a very narrow way, and a strait gate, which their Lord hath appointed, and made easy for them, for they must escape: It is not possible the Elect should be deceived, the know them by their fruits.  
These are the contentions of our days, who shall end the controversy? This we are sure of, he that hath the bride, is the bridegroom, and she which hath the bridegroom, is the bride, wheresoever she be. She hath begun to show her face already, a little, and her voice hath been heard even in our land: but the Wolves came so thick about her, that she was glad to retire a little into the wilderness again, but when her appointed time, and year, is once come, she shall come forth, and end this controversy, whereby her little ones are so much dismayed: in the mean time, let her poor little children rejoice and be glad, for her light shall shine every day, still more and more: and as light comes in, darkness shall go out, howsoever things seem to go.  
The night is even passed, the day gins to break, it is but a little while & the Sun will shine: for the morning and evening sacrifice must be restored again, as in the former time, and in the days of old. And yet a little while, and the King of Babel, and his City both, with all his army, shall be overthrown. And the song of Moses, shall be sung again; for the great City, Rome, shall be burnt with fire, and like the great millstone, which the Angel cast into the See, be thrown down, and shall be found no more. Then shall Israel sing in dances as before, saying, Haleluiah: Salvation, and glory, and power, be to our God, for he hath triumphed gloriously. The horse with his stately Rider is overthrown, and his pomp turned to the grave. And then a very little while, and that day so long looked for, shall show itself, wherein that poor distressed, and desolate woman, tossed with tempest too & fro, who hath so long attended, with many a wet eye, and watchful look, and her lamp always ready burning, for the coming of her husband to the wedding day: wherein he will give her a crown of life, and wipe her eyes for ever weeping more: and give her joy and gladness, in steed of mourning: and beauty, and everlasting life, and glory, in stead of dust and desolation.  
Great and marvelous are thy works, Lord God Almighty, true and righteous are thy judgements, King of Saints, who shall not fear thee, oh Lord, & give glory to thy name, for thy judgements are made manifest. Let us be glad and rejoice, and give glory to him, for the marriage of the Lamb is come, & his wife hath made herself ready.  Esai. 14. 4. 8. 
How hath the oppressor ceased, and the gold-thirty Babel rested! Since thou wast laid low, no hewer came up against us.  
FINIS.   

To the Reader.  
ANd if any man think here is not so much said against them, as their faults deserve: Let him consider, if one should lay open to others all his faults at once, with their due deserts, he would take it very unkindly, and very hardly ever receive an admonition (at his hands) in good part that should so serve him. Therefore to prevent this evil, I have rather laboured to tell them what they should be, then to lay open what they are, for love hopeth the best, till it see the worst. And this I assure both thee & them, that no man ever was more forward and strict in outward observations, nor more ready to contend about the form and manner of religious exercises, and carnal washings, and all other commons of the Kingdom, than the very hippocrite, that never intended the purging of his heart, nor yet to partake in her peculiar things, though under the cloak of the one, he doth pretend the greatest part in the other. Make clean then the inside first, and the outside shall be clean; for whosoever is cleansed in heart, need not be taught to wash his hands.