A DISCOVERY OF THE ERRORS OF THE ENGLISH ANABAPTISTS.  
As also an Admonition to all such as are led by the like spirit of error.  
Wherein is set down all their several and main points of error, which they hold.  
With a full answer to every one of them severally, wherein the truth is manifested.  
By Edmond lessop who sometime walked in the said errors with them.  PSAL. 40. 1. 
I waited patiently upon the Lord, and he inclined unto me, and heard my cry.  
He brought me also out of the horrible pit, and miry clay, and hath set my feet upon the rock, and ordereth my goings.  
And he hath put in my mouth a new song of praise unto our God: many shall see it, and fear, and trust in the Lord.  
Therefore have I not hid thy righteousness within my heart, but have declared thy truth and thy salvation, and have not concealed thy mercy and thy truth from the great congregation.  ver. 10. 
LONDON, Printed by W. jones for Robert Bird, and are to be sold at his shop in Cheapside at the sign of the Bible. 1623.   

Their principal points which are handled in this Book: viz.  

1 That God did predestinate all men to be saved, upon condition that they repent and beleeuè the Gospel.  
2 That God did not elect before all time, to grace and life, any particular persons; but in time he doth elect qualities, as faith and obedience; and then finding these qualities in men, he doth elect their persons for the qualities sake.  
3 That all men have free will in themselves, as well to repent of their sins, to believe the Gospel and obtain salvation, as they have to remain in hardness of heart and unbelief, and in the estate of damnation.  
4 That the steadfastness of man's justification and salvation doth depend upon his own will, in continuing in the act of believing and works of righteousness; and that such as have faith in Christ jesus, regenerate persons having their names written in the book of life, may fall away from all, may become unregenerate, and have their names razed out of the book of life again, and perish: and that God doth alter and change his purpose and promise, and come to hate and reject such as he hath formerly loved and justified.  
5 That there is no Original sin, but that all children of all manner of people in the world, as well heathens, Infidels, Idolaters, worshippers of Devils, all kind of blasphemers, fornicators, & unclean persons whatsoever, (as of the faithful) are free from all pollution of sin, both in the conception and birth; and dying before they commit actual sins, are saved.  
6 That none ought to be baptised but such men and women of years only, as have attained to true repentance and justifying faith, being both in the account of the Church and in the sight of God regenerate persons: and that the baptism of children used, is no baptism at all, but is the mark of the Beast spoken of in Revelat. 13.  
7 That the Church of England is a false and Antichristian Church, and aught to be separated from.  
As also a touch of the errors of the Familists.  
8 And that a King or Magistrate cannot be a true Christian, except he give over his kingly office or Magistracy.    

AN ADVERTISEMENT to the Christian Reader.  
WHereas Beloved, there hath risen and sprung up from amongst us, many dangerous and erroneous opinions, in these our last days, about the subject of Religion, let it not therefore seem strange unto you, being the Spirit of God, did not only foresee, but also foretold of the same, long before they did appear, every one being divided into sundry and several factions, all pretending to worship the true and everliving God in spirit and in truth, speaking peace unto themselves, when as the most of them do yet lie wallowing in the puddle of iniquity, and cradle of security, being not purged in heart: all which do rise two sundry ways, being branches of one stock, derived from one principal head, (namely) the spirit of error: The first is, in that they contemn, or so little, or lightly esteem that means, which by God's providence is afforded unto us under our peaceable dread Sovereign Lord the King. Secondly, they being self conceited, or as Saint Paul speaks, advancing themselves in those things they never saw, rashly puffed up with carnal minds, supposing they know some thing more than others, undervaluing all, and overvaluing themselves; the conceit whereof causeth them to fall to Schism, and separate from all others, when as indeed and in truth they being examined, by the word and Spirit of God, it will appear to the godly wise, that as yet most of them know nothing aright, or as they ought to know, if ever they expect the salvation of their souls. For if they were but possessed with the true knowledge an live of God in Christ, and so were of a sound mind, at Saint Paul exhorts all to be, it would rather cause humiliation, than exaltation, which would truly teach every one how to demean & carry himself, about so weighty a subject. The neglect hereof doth bring them into a labyrinth of errors, following after a form of godliness, through the wisdom and knowledge of the brain only, without the power thereof, contenting themselves in the out side of religion, blessing themselves in what they can do, and measuring the love of God to themselves by their own doings, as of old, their predecessors, the Scribes and pharisees did: following shadows instead of substances, dreaming of a kind of felicity in this form and in that, seeking peace and rest to their souls, where it is not to be found; which condition of theirs, I cannot but condole, desiring with the Prophet, That my head were water, and mine eyes a fountain or well of tears, that I might weep day and night for their misery. And in special for them, who are near and dear unto me, in the bonds of nature. For poor souls, they cover their spiritual misery, with Adam's fig tree leaves, or with the spider's web, striving for an outward separation in the flesh, when alas it is much to be feared, that with many of them there is little or no care at all for a separation of the soul from sin: challenging and assuming unto themselves soundness of religion, and assurance of God's love, ever measuring themselves by themselves, and not by that eternal wisdom, which is justified of her children, being blinded through self-love, not willing to judge themselves, and so become low in their own eyes, that God might be all in all, but chose judging and condemning all, but themselves, after this manner do they follow the vision of their own hearts, deceiving and being deceived, running and flitting from one opinion unto another, being unstable in all their ways. Which practice of theirs may well be compared unto certain flies, feeding on the back of a galled horse, which is ever flitting or removing from one place to another, until at last they come to suck so much venom therefrom, whereby they burst asunder: so likewise do all such persons, who have not their hearts established with true saving grace, but with sundry meats (that is to say) with sundry strange and different opinions, (I call them strange, because they were never heard of in all the Scriptures, as hereafter shall appear,) running from one form of religion unto another, until at last they come to suck and feed upon that poisonable heresy of the Familists, who are not worthy to have so much as the name or title of religion given unto them, it being not only the last strain or faction they commonly run into, but also destroying and damnable, whereby the word of God is by them blasphemed, and the way of life and truth evil spoken of, to the great dishonour of the great and mighty Ichovah, who will one day break and tear them in pieces (as with a rod of iron) when none shall be able to deliver them, as a just recompense of reward for all such as take pleasure therein. So than beloved brethren, friends or kindred, of what sex or condition soever, whether young or old, rich or poor, be exhorted and forewarned hereby, not giving the least heed unto any lying spirits, under what pretence soever they have, may, can or will present themselves unto you; but (on the contrary) labour by the grace and power you have, or shall receive of the Lord, to resist and avoid them, even as our Lord and Master did that archspirit and enemy of all mankind, knowing that if the least way be given, you will be in danger to be enthralled and ensnared by their deceive. And although some of them be more defective and more dangerous to infect the souls of men than others be, as most certain there are, for there are degrees as well in difference of spirits, as of nature and natural parts, yet (I say) they which may conceive have most soundness in their opinion, it will be found upon due and just trial, not to be that which they would seem both unto themselves and others to be, which hereafter will appear. Of these things, my beloved, I can in some measure best advertise you, being through want of the true saving knowledge and understanding of God and his truth, caught and entangled by some of them, wand'ring up and down amongst the dry hills and mountains, conceiving comfort, when alas I was far from it; and the farther I wandered up and down in that Egyptian darkness, the more intricate labyrinth of error and darkness my soul was plunged into; like unto a blind man who having not his perfect sight, goes on in darkness, until at last he falls into a pit of destruction, for want of a guide to conduct and lead him; and especially when I walked with the Anabaptists, which way and practise of theirs, shall evidently appear to every honest, true and sanctified heart, not only to overturn and raze the foundation of all Christian religion, but also (in as much as in them lieth) to destroy the faith of jesus Christ: all which time, though strangely deluded, yet was I kept by the power and providence of God from being seduced and led into that destroying and irrecoverable way of death before mentioned, namely, the Familists though very nigh unto it, having one foot entered therein, whiles I walked with the people aforesaid, until at last the Lord in his appointed time was pleased to give me a true sight of the misery wherein I was plunged; one means whereof being the rod of correction, which God had laid upon me, it drove me the more seriously to examine things, and to consider with myself, whether the cause (for which I suffered) would any whit avail me unto salvation, or whether it would minister comfort unto me in that great and teerible day of the Lord. So upon a more serious survey of those positions I then maintained, I found them all too light, yea so light, as they were not able to stand against those truths which the holy Scriptures teach and maintain: whereupon immediately I rejected my former received opinions, as erroneous and wicked; so that I may say (and that truly) with that holy man David, It was good for me that I was corrected and chastised, for till then I went astray. Yet notwithstanding, though I was clean escaped therefrom, within a short time after, I was so far from having or enjoying true peace and comfort, that in stead thereof, my poor distressed soul was accompanied with nothing but strange fears, terrors and guiltiness of conscience, crying out against me for nothing but vengeance; the misery whereof was such, as caused me to lament the time wherein I was borne, not regarding wife, children, or any friends whatsoever that came to visit me. The misery wherein I was, did deprive me of being sensible of the least joy, either in heaven or on earth, being altogether benumbed therewith, compassed and set about with many strange and fearful apparitions of temptations; the primary and first cause thereof, was that original guilt which I drew from the loins of my first parents, being the very seed and spawn of all my actual transgressions; and so being confounded & utterly lost, yea oft times in despair, fearing there was more mercy with God for me, my sins being so heavy a burden upon my soul; then (even then) when I was in greatest despair, God by his Spirit was pleased to work in me a contrite and broken heart, whereby it was turned from being a stubborn and stony, by dissolving 〈◊〉 into a heart of flesh, as soft as water; and therein (through 〈◊〉 infinite love and goodness) did by a more special work 〈◊〉 his Spirit, write his everlasting covenant of love and mercy ●●ich it so much sued, sought and longed for, with full assur●●●● of the remission of all my sins, whereby I stand sealed 〈◊〉 the day of my redemption is accomplished in the second resurrection; that as certain as my Redeemer liveth and cannot die, so certain I am that one day I shall enjoy that glorious inheritance, purchased through the merits of jesus Christ; which happy and blessed estate, my soul could not enjoy, whiles it stuck fast in the quick sands of Anabaptistry, being even well-nigh smothered and overwhelmed in error and darkness, until the Lord was pleased to open the eyes of my understanding, by hearing the word and doctrine of truth, which is maintained by and in the Church of England, as namely the doctrine of repentance, free justification by faith, God's eternal predestination and election from the foundation of the world, that no man hath free will or power to obtain his own salvation, and that original sin to be in all the posterity of Adam, ever since we fell from that happy & blessed estate which once we had in him, with many other excellent truths; all which is such a certain and sure foundation that whosoever can attain to walk in the power thereof, the gates of hell shall never overcome nor destroy him: yet notwithstanding all these truths there maintained, I dare not attribute so great a work as this unto any mortal man whatsoever, any otherwise, than his ministry to be the ordinary means thereof, but desire to give the praise (both now and for ever) only to God, unto whom it is due, he being the principal and chief worker therein, by the powerful minstration of his holy Spirit, that so he may be all in all unto all. And thus in all humility of soul, I humbly take my leave, proceeding unto that which followeth, beseeching God (even the God of all peace, grace, mercy and love) to confirm, direct and inform all our hearts by his holy Spirit, whereby we may not only come to understand the truth thereof, but also to practise the same in our lives and conversations, to the praise of the glory of his grace, until we come to be safe arrived at the promised jerusalem, which is the haven or port of eternal rest, therein shall all tears be wiped from our eyes, and so enjoy the presence of our Lord and Saviour jesus Christ, the Prince of our salvation; to whom with the Father and the holy Spirit, be all praise, honour and glory given of his Saints for evermore. Amen.  
Yours in all Christian duty, Edmond jessop.   
A DISCOVERY OF THE ERRORS OF THE ANABAPTISTS.  

Their first point. That God did predestinate all men to be saved, upon condition that they repent, and believe the Gospel.  
We answer.  
GOD did not predestinate all men to be saved, nor any man upon any condition, either of repentance, faith, or whatsoever else was to be expected or could be foreseen in them.  
But his predestination was in this sort:  
First, God (before he created any thing) saw and foreknew what would be the nature & event of all things; how though he made as excellent creatures as could be created, yet there would be weakness and folly found in them; because to be absolutely perfect and unchangeable, is proper only to God the Creator. So that it was impossible God should make his creature equal with himself, to will all things that be good perfectly and unchangeably, and to do all things that such a will can desire; for than he must be God, able to create, which is impossible, because there can be but one God, which is the first beginner and Lord of all creatures. This one God foreseeing (I say) what would become of the best creatures he could make; how though he should require nothing at their hands but that which they might easily observe (and it was meet and very requisite they should acknowledge a duty to him their first beginner and Lord, in whose goodness and power their life and safety did depend,) yet they would neglect the same, and fall from him: he therefore of his mere goodness (having great respect unto his creature which he had resolved to make; and being exceeding willing, not for any thing he could foresee in them, but for his own good pleasure & glory sake, to save and glorify of the same, 
Prou. 8. 22, 23, 24, 25, 26, 27, 28, 29, 30, 31.  consulting with himself and with his eternal Wisdom which way and how he might bring his desire to pass) did determine, by election, in and through the same his eternal Wisdom, his everlasting and only Son, which was before the depths ever with him as his counsellor and hearts delight, to sustain of the one sort, I mean the Angels, and to redeem of the other sort, I mean mankind, such a complete sufficient company of both, 
Reuel. 5. 9  as himself pleased, to be at his right hand, to behold his glory, to minister before him, & to partake of his pleasures for evermore. And because there was no way else, but by redemption to save mankind, by reason the first man being once fallen, all the rest then in his loins, who were to come of him by generation, fell together with him; and that there was not any one in heaven or in earth, that was able to undo the works of the devil, and to deliver those his elect from his servitude and bondage, but only the same his eternal Wisdom, the Word whereby he made the world; therefore as he had chosen them in him, so did he decree to send him into the world, and in a wonderful manner to take man's nature and flesh on him, that therein he might accomplish his purpose, and bring his counsel and desire to pass, in subduing his and their enemy, and purchasing redemption for them by his death and resurrection. And as he did determine before the world was, 
Rom. 8. 29▪ 30.  to send him; so did he predestinate them (whom he had chosen in him and foreknew) to be conformed to his image, that he might be the first borne among many brethren; the rest he resolved to leave, 
Prou. 1. 31.  and to reward them with the fruit of their own ways.  
Thus God foresaw all things, thus did he by his wisdom find out a way to sustain and restore of his creatures, this was his decree, and in this sort did he predestinate. God did not, neither is he ever said in Scripture to predestinate any to do evil, nor to preordain any to condemnation, but upon the foresight of their folly and wickedness, as the cause and ground thereof: and so the salvation of man is freely and only in God, in Christ; and the condemnation of man is merely and truly of himself, without any secret reservation whatsoever: as it is written, 
Hosea 13. 9  O Israel, destruction is of thyself, but thy salvation is of God.   

Their second point. That God did not elect before all time, to grace and life, any particular persons; but in time he doth elect qualities, as faith and obedience, and then finding these qualities in men, he doth elect their persons for the qualities sake.  
Answ.  
TO affirm that God did not elect in Christ, before all time, some particular persons to grace, holiness & life eternal, is to deny Gods free & undeserved love; and to say, that God doth elect qualities, is senseless; and to teach, that God doth elect persons for qualities sake, is very erroneous and Antichristian.  
We say therefore, that God's election is after this manner: First, before men or qualities of any sort were, God of his mere love did elect and choose in Christ, out of the whole posterity and race of mankind, which he foresaw, and were before him, as if they had actually been, a seed, a remnant, to be his people, to be his heritage, to be holy and without blame before him in love, as Saint Paul doth testify, 
Ephes. 1. 3, 4, 5, 6.  saying, Blessed be the God and Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ, 
1 Pet. 1. 2.  according as he hath chosen us in him before the foundation of the world, 
Rome 9 11, 12, 13.  that we should be holy and without blame before him in love; having predestinated us unto the adoption of children by jesus Christ to himself, according to the good pleasure of his own will, to the praise of the glory of his grace. Whence it is evident, that God did choose a people to himself, even before the foundation of the world, not for qualities sake, which then were not, but for his own good pleasure sake, and to the end that they should be in time qualified with spiritual and heavenly gifts, holy affections, blameless life and holy conversation, even as he did predestinate them also before the world unto the adoption of children by jesus Christ, which was to be actually fulfilled in time, that so all might be to the praise of the glory of his grace.  
And for further proof, that election is before qualities of faith and obedience, and not of qualities, but of persons to be qualified; see what Christ himself saith, (foretelling of the great abomination of desolation, & days of the tribulation of Antichrist, which should come into the world, whereby the truth should be cast to the ground, and the Saints of the most High consumed) But for the elects sake those days shall be shortened: 
Math. 24. 22.  Meaning by the elect, not qualities, nor persons qualified, but persons to be qualified, not then being, nor to be till many hundred years after, even till these our times, as experience hath proved. For those days of desolation were not then begun, neither did that Man of sin rise up till near four hundred years after; and those elect were to be in the days of his consumption, 
Dan. 9 27.  when his days of desolation should begin to grow short, as the text showeth, which time is now at last come into the world. And although his time of desolation hath been long, and that his days of tyranny are not yet fully ended, yet nevertheless both it and they, are now well wasted and shortened, according to the word of the Lord, and his Gospel shineth in stead thereof, not only in other kingdoms and parts abroad, but chiefly in this our Land, blessed be his name therefore; which had it not been, had Antichrist with his days of desolation continued still in the full strength and height they were, 
Reu. 19 11, 12, 13.  had not he that sitteth on the white horse, whose name is called the Word of God, taken his own cause in hand, 
2. Thessal. 2. 8.  and with the spirit of his mouth consumed and cut short (as he daily doth) those abominable days of the Man of sin, questionless, no flesh should now in these last times have been saved, but all had been overwhelmed with his deceit, 
Math. 24.  as it is written, And except those days should be shortened, 
ver. 22.  there should no flesh be saved; but for the elects sake those days shall be shortened: nay they are shortened, 
Rom. 8. 30.  the light of the Gospel shineth, & the elect are thereby daily called, sanctified and saved.  
Hence it is evident, that election is before calling and justification (even as predestination is, 
Ephes 1. 4. ) seeing God doth count and call them his elect, so long before they are in being; and that election is to those blessed ends, whereof the Gospel is the only means. 
Rom. 1. 16.   
And for further confirmation of this point, Saint Paul declareth, that all the seed which God did covenant with Abraham, 
Rom. 9 7.  to call in Isaac, saying, In Isaac shall thy seed by called, yea Isaac himself and jacob likewise, were chosen of God in Christ, and known of him, before either Christ or one thousand part of that seed were borne; being only promised of God to Abraham, as a seed and generation spiritual, not of Isaac and his natural offspring only, but of the Gentiles also, and were to be derived in a spiritual manner of that one seed the Messias promised, in which Abraham believed, though he were not to come into the world for many hundred years after; in respect whereof God said unto him, I have made thee a father of many nations. 
Rom. 4▪ 17.  This seed of Abraham, Saint Paul calleth the children of promise, 
Rom. 9 8.  because they are all borne by promise, 
Gal. 3. 29. and 4. 28.  as was Isaac, being of that one seed which is Christ, and part of that small remnant which he had reserved in him before the foundation of the world, but for whose sake we had not continued till now, but had been made like Sodom long before this day. And that this seed and children of Abraham were▪ chosen of God in Christ before they were borne, Saint Paul further proveth it by the words spoken to Rebecca concerning jacob, 
Rom. 9 10, 11.  saying, And not only this, but when Rebecca also was conceived by one, even by our father Isaac; for the children being not yet borne, nor having done good or evil, that the purpose of God according to election might stand, not of works, but by reason of him that calleth, it was said unto her, The elder shall serve the younger; as it is witten: jacob have I loved, 
ver. 12.  and Esaw have I hated. By this word of promise concerning jacob, Saint Paul proveth more fully (I say) that which in substance he had declared before by the word of promise, as touching Isaac, and as concerning the seed which God did promise Abraham to call in Isaac; namely that the purpose of God according to election, 
Ephes. 1. 3.  his free love in choosing us first in Christ, is the true ground and principal cause of all spiritual blessings in heavenly things, which in time we come to enjoy in him. For doubtless there was no cause in jacob more than in Esaw, why God should have this respect unto him more than to Esaw; the seed of evil was sown in him also, 
Rom. 5. 12, 14, 18.  and their natures were both corrupt, even from their conception, yea from Adam, in whose loins both they and their parents were when he transgressed. And as the tree or plant, which for want of strength being young & tender, cannot yield forth fruit, whereby it nature may be shown, 
Psal. 51▪ 5.  yet (being in nature evil) the substance and root of evil is therein, 
ver. 7.  and so as without a replantation and conjunction with some tree or plant of better nature, it can bring forth no other but evil fruit: so jacob as well as Esaw, his nature being also corrupt and evil, 
john 3. 6.  had not God intercepted him, 
job 14. 4.  and (as he had chosen him before in Christ) so by a new birth or replantation changed his nature, his heart I mean, he would have brought forth no other but evil fruit also (as well as his brother Esaw) even to his last hour, and so have perished together. Thus much shall serve for the truth of God's election.   

Their third point is: That all men have free will in themselves, as well to repent of their sins, to believe the Gospel and obtain salvation, as they have to remain in hardness of heart and unbelief, and in the estate of damnation.  
Answ.  
TO teach that all or that any men have as free will in themselves to repent, to believe the Gospel, and obtain salvation, as they have to remain in the contraries, is very erroneous and Antichristian.  
But the truth is this.  
That as we have all sinned in and from our father Adam, 
Rom. 3. 9 & 5. 12, 14, 18.  and are excluded from the glory of God and from the joy of his presence; 
Philip. 2. 13.  so have we all lost and are deprived of all possibility in will or power of nature to act any thing either inward or outward, 
Rom. 9 16.  as touching the law, 
Deut. 29. 4.  or as concerning the Gospel, whereby to recover ourselves again, 
joh. 6. 44, 65. & 15. 16.  or ever to obtain that which we have lost. 
jer. 10. 23.  So that notwithstanding the Gospel be preached to all, 
2. Cor. 3. 5.  and that every one is invited to the feast thereof, 
Math. 22. 5, 14.  and that there is not any other way or means whereby we may possibly recover and live; 
Luk. 14. 16, 17, 18, 19, 20, 21.  yet the most part of the world do utterly refuse to come, so much as to the outward acceptation thereof: and those that do come, who being enlightened by the holy Ghost, do assent unto the truth of the Gospel, and so come in unto the outward profession thereof, yet for all this (such is the evil heart of man) if God should not vouchsafe (according to his eternal purpose and promise) to call in a more special manner them whom he foreknew, 
Rome 8. 28, 29. & 1 16.  and had predestinated to be conformed to the image of his Son, 
1. Cor. 1. 24. 26.  to call them (I say) by a more special gift and power of the holy Ghost, 
Luk 4. 18.  first to repentance, in turning their hearts from all the delight and pleasure they had taken in sin and in the vanities of the flesh and this world, 
Esay 61. 1.  into a wonderful great sorrow of heart, mourning and weeping for the same, 
Ezek 36. 27.  causing them also with many tears to lament the time that ever they took pleasure therein; 
Math. 15. 24.  and falling down at the feet of God, with humble hearts confess unto him those their sins and follies, desiring unspeakably & restlessly, mercy and forgiveness at his hands, love and reconciliation with him; 
Ezek. 11. 19  thus taking first away their hard and stony hearts, and giving them hearts of flesh, 
jer. 32 39  soft and tender hearts; and then (in the second place) to write (not with ink and pen, 
2. Cor. 3. 3, 4.  but with the special finger of his holy Spirit, not in tables of stone, but in these the fleshly tables of their hearts) these their repentant hearts, his covenant of mercy and love, assuring them that their sins be forgiven, and that he is reconciled with them, and they with him in jesus Christ, 
Gal. 3. 26, 27.  whom now they have put on by faith. If God should not have vouchsafed (I say) thus to call them whom he had predestinated, thus to justify them and clothe them, (but that he is faithful and cannot lie, keeping his covenant for ever, as touching that seed which he did promise to call in Isaac) they would and should have perished with the rest, notwithstanding any free will or power they have in nature (more than they) to attain to these things. 
Object.   
But peradventure some impudent person will object, that if God doth call and sanctify some in such a special manner, by more special gifts of the Spirit, than he doth afford to others; then his not affording the same unto them, is the cause of their misery.  
To answer them, 
Answ.  put the case that there were two young men, that having received at their parents hands their portions, have through riot and lewdness spent all, and brought themselves into so great poverty and debt, as that they have no way or means whereby (possibly) they can recover and raise themselves again, but are both like to live in misery to their dying days: tell me, have they not been (themselves) the authors of this their own ruin and decay? and is not this misery just upon? I suppose (as little grace as thou hast) thou wilt answer, Yea. But admit there were a man of great substance, who should out of his own bounty, freely, and of his own accord deliver one of these young men out of his misery, pay his debts, and restore him to his former estate again; Is this rich man, by his free bounty to the one, become now the cause of the others misery? dost thou dare to affirm it? 
Mat, 20. 10, 11, 12, 13, 14, 15.  Must thine eye needs now be evil, because he is bountiful? Is it not lawful for him to bestow his own where and on whom he pleaseth? Or dost thou mean, 
Object.  that his not doing the like for the other, is the cause of his continual misery. To answer thee, 
Answ.  did he not bring himself into it? and was it not of itself, continual and just by thine own confession? How then may the thing that never was done, be the cause of that which is in being? Can the effect be before the cause? I have heard that the cause is before the effect, but I never heard that the effect is or can be before the cause. But if I should admit of thine opinion, that all men have free will in themselves, to choose, as they have to refuse grace offered; to see what the issue thereof will be, let me ask thee, what is the reason then, that but some men do choose grace? is it because they have a better, and more inclinable will in them by nature then their fellows? If there be no special gift of grace to move them, it must be some special gift or quality of nature. For such a special differing effect, must have a special differing cause. Or wilt thou say, it is by the operation or secret motion of some planet (as some heathenishly conceive:) if so, yet it is in some sort natural. The effects we speak of, are the baptism of repentance, & the purification of faith, called in Scripture, the baptism or birth of water and of the holy Ghost, which are the parts of our regeneration: now can any gifts or qualities of nature, or operations of planets, produce or cause such effects as these? Nay doubtless; for causes are always greater than effects; and greater things than these, are not to be found in the natures of men or planets, but in God, who by the special power and virtue of his holy Spirit, doth cause these great effects, 
joh. 3. 5.  doth work and produce this new and heavenly birth; 
jam. 1, 17, 18.  and therefore the persons thus qualified, are said in Scripture to be borne of God, 1. joh. 3. 9 If thou sayest, that God put this difference in the will of man by creation; then thou makest God the author and cause of sin, which thou wouldst seem to avoid, by excluding his special gifts of the Spirit, fearing as if it led thee to it; whereas it is but thy gross apprehension that makes thee fear; and by this means thou runnest thyself out of breath, thou knowest not whither. So then to conclude this point with Saint Paul's words, 
Rom. 9 16.  It is not in him that willeth, nor in him that runneth, but in God that showeth mercy.   

Their fourth point is: That the steadfastness of man's justification and salvation doth depend upon his own will, in continuing in the act of believing and works of righteousness; and that such as have faith in Christ jesus, regenerate persons having their names written in the book of life, may fall away from all, may become unregenerate, and have their names razed out of the book of life again, and perish: and that God doth alter and change his purpose and promise, and come to hate and reject such as he hath formerly loved and justified.  
Answ.  
TO teach that the steadfastness of man's justification & salvation, doth depend upon his own will, in continuing in the act of believing and works of righteousness; and that such as have faith in Christ, regenerate persons, having their names written in the book of life, may fall away from all, become unregenerate, and have their names razed out of the book of life, and perish; and that God doth alter his purpose & promise of mercy and love, and come to hate and reject such as he hath formerly loved and justified: to teach all this (I say) is to deny the very foundation, and to make God unfaithful, and is one of the main errors of the Antichristian Church of Rome.  
But the doctrine of the Church of God is this: That such as to whom God hath given true repentance, and faith in Christ whereby they are justified from their sins, and have their hearts sanctified, such as have their parts in the first resurrection, 
Reuel. 13. 8.  whose names were written in the book of life from the foundation of the world, shall never fall away from this estate, nor from any part thereof; because they stand not, neither are kept by the strength of their own will, 
1. Pet. 1. 5.  act of faith, or works of righteousness, 
Rom. 5. 10.  but by the power & strength of God, in and through the virtue and life of Christ their head. 
Ephes. 1. 4, 5, 6.  For as God the Father did of himself, first choose them in Christ his Son, 
Rom. 8. 29. 30.  and predestinate them unto the adoption of children, and to be conformed to the image of his Son, even from the foundation of the world; and as he also in time calleth them to repentance, justifieth them, & purifieth their hearts by faith, through grace in Christ, 
Acts 15. 9 & 10. 43.  and by the Spirit of his Son, which he sendeth forth into their hearts, 
Rom. 8. 15, 16.  doth adopt them to be his children, 
〈◊〉. 29.  and conform them to the image and likeness of his Son, both in respect of his death, and also in regard of his resurrection, dying to sin, and rising to holiness and newness of life; from minding earthly things, 
Col. 3. 1, 2, 3.  to set their affections on things that are above, where Christ sitteth at his right hand: so (I say) it is God which in and through his Son, doth keep and defend them, as it is written, Who are kept by the power of God through faith unto salvation. 
1. Pet. 1. 5.  Yea he is the rock of their salvation, 
Psal. 62. 2, 6, 7.  and strong tower of defence; he is their watchman, 
Esay 40. 11.  which doth neither slumber nor sleep; 
Psal. 23. 1.  their shepherd that feedeth them, as the Psalmist speaketh; 
joh. 15 1, 2.  he is the husbandman, that did not only engraft and plant them in his Son the true vine, and cause them to bear fruit in him, but every branch that beareth fruit in him, he purgeth, that it may bear more fruit; 
joh. 10. 29. & 17. 6. 10, 12▪  he gave them his Son, and his Son them, and the Son rejecteth none that come unto him, but taketh them into his protection, 
& 10. 14. 4.  like the good shepherd, and they hear his voice, and he knoweth them, and they follow him, and he will give them eternal life, & they shall not perish, 
ver. 28, 29, 30.  for none are able to pluck them out of his hands; and the Father that gave them him, is greater than all, and no man is able to pluck them out of his Father's hands. Nay if Satan should desire to sift them, 
Luk 22. 31.  and that their faith (through the violence of temptation) should seem to fail, as touching their act of believing, and that their fruit (by means thereof) should not appear, (for so it may sometimes befall them, as it did the Apostle Peter) yet notwithstanding, the Lord their rock, 
Psal. 62. 7. 2. Pet. 2. 4. 5, 6.  the foundation and chief corner stone, whereon these lively stones are built, sustaineth and upholdeth them; the virtue and strength of him, 
joh. 15. 5.  the true vine, in which they are ingraffed, the Son in whom they have believed (he having also prayed the Father, 
Luk. 22. 32.  that their faith fail not) shall raise them up▪ refresh them, and make them to flourish again, as well in regard of their faith, as fruits; and being thus converted and raised up, shall be able thenceforth to strengthen their brethren. And in these respects & considerations, Christ faith to Peter, 
Math. 16. 18.  Upon this rock will I build my Church, and the gates of hell shall not prevail against it. For as at the first they were not justified from their sins by their own act of believing, though their act of believing were necessary unto their justification; nor yet by their works of righteousness which followed, though they were also necessary for the proof and manifestation of their faith; but by the free grace of God in jesus Christ, ministered unto them by his word and Spirit, which their act of faith only (in their hearts) doth entertain: so neither do they stand, or are upholden, by their act of believing, though it be necessary also, for their continual comfort, that they should be evermore exercised, as in the word and promise of God, so in the act of believing, going on still from strength to strength, drawing nearer and nearer unto God, in the full assurance of faith, until at last they come to see his face, and enjoy his presence, in the promised jerusalem, where is all fullness of joy, 
Psal. 16. 11.  and at whose right hand there are pleasures for evermore, (as assuredly one day they shall;) not yet by their works of righteousness, though it be likewise necessary, that they should be always walking in, and working the works of righteousness: but the steadfastness and certainty of their estates in Christ, their life, salvation, and glory everlasting, dependeth on the steadfastness, certainty and unchangeableness of God's purpose, promise, love, and on the love and life of Christ their head, which was once dead, but is now alive, and liveth still for evermore. And so sure and certain as God purposeth, and it cometh to pass, 
joh. 13. 1.  as he promiseth and faileth not, loveth once, and loveth to the end; so sure as Christ which loveth them liveth, shall they abide in him, live by him, and not die for ever; 
joh. 6. 56, 57  as it is written, He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me. For he is the bread of life; 
joh. 6. 47.  and every one that believeth in him, doth (in a spiritual manner) eat of him, and so liveth by him, and shall have everlasting life. For as Saint Paul reasoneth, If when we were enemies, 
Rom. 5. 8, 9, 10.  we were reconciled to God by the death of his Son; much more being reconciled, shall we be saved by his life. So that he that is once justified by the blood of Christ, and reconciled to God through faith in him, his estate is certain and permanent: and though the mountains shall depart, and the hills be moved, yet shall not the kindness and love of God in Christ depart, nor the covenant of peace towards them in him, be ever removed from them, as the Prophet testifieth. Nay what shall or can possibly separate them from the love of Christ, or from the love of God the Father towards them in him? Shall tribulation, 
Rom. 8. 35, 36, 37, 38, 39  or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake are we killed all the day long, and are counted as sheep for the slaughter. Nay saith Saint Paul, In all these things we are more than conquerors through him that loved us. For I am persuaded (saith he) that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord.  
Thus, as God did predestinate, call, justify and sanctify them; so it is he that keepeth & defendeth them; and the steadfastness of their estates in him, doth depend upon the steadfastness and immutability of his purpose, promise, love, and on the love and life of Christ; and all is free, without any respect of will, faith, or works of ours, in him and of him; to whom be all power and glory, praise and thanksgiving for ever. Amen.  
But some will object and say, What then meaneth the Scriptures, 
Object.  which so often speak of falling away from righteousness, from faith; from Christ, from God; as where it saith, 
Ezek. 18. 24.  But when the righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for the iniquities that he hath done, shall be die. And again it is said, that he which taketh the plough by the hand and looketh behind him, is not meet for the kingdom of God. And again, When a soul spirit is cast out of a man, and he walking in dry places, findeth no rest, but returneth to the house from whence he came out; and finding it swept and garnished, entereth therein with seven more worse than himself; and the end of that man shall be worse than the beginning. And again, some are said to believe for a time, to be offended when tribulation cometh. And some branches are said to be taken away from the vine. Others to withdraw themselves, and to depart away from the living God: to be made partakers of the holy Ghost, and to taste of the good word of God and of the powers of the world to come, and to fall away, not to be renewed again by repentance. That a man may be sanctified by the blood of the testament, and afterwards tread under foot the Son of God, and count the same blood as an unholy thing, and despite the Spirit of grace. Some to be clean escaped from the filthiness of the world, and after this to be entangled again, whose end also is worse than the beginning, likened unto the dog that returneth to his own vomit, and to the sow that is washed, and turneth to wallow in the mire again: And some that do make shipwreck of faith and a good conscience; with diverse other sayings to this purpose. Also these doubtful speeches: He that endureth to the end. If ye hold fast unto the end: Whose house ye are if ye continue. He that overcometh and keepeth my words unto the end. And again: Let them be blotted out of the book of the living. I will take away his part out of the book of life, and out of the holy City. These Scriptures seem to contradict all that is said before, and to prove that there is no estate to be attained unto, but may be fallen from, lost and undone again.  
These Scriptures may seem (with men not instructed of God) to contradict all what have been mentioned before, 
Answ.  and to prove a falling away from all grace whatsoever; but with such as God hath been pleased to instruct, it is otherwise: and although not only your sects, but the Antichristian Church of Rome, the Arminians and others, do conceive and teach from these Scriptures, that there is no estate to be attained unto in this life, but men may fall therefrom and perish: and because you will not admit (as it were too gross ye should) of contradiction in Scriptures, wrest & wring all the former Scriptures which do clearly prove the contrary, either to make for this your erroneous conceit, or else (at least) not to oppose the same; yet I say nevertheless, the truth is, that ye are deceived, not only in this, but in the other of your points, being (most of them) of the same nature, but all tending to the wrong mark.  
It is true, these Scriptures do plainly show, that men may attain to many excellent graces and gifts of the holy Ghost; they may receive the word with joy, take the plough by the hand, be enlightened, believe and be baptised; they may be branches in the vine; they may have a foul spirit cast out of them, and be swept and garnished; they may taste of the heavenly gift, and be made partakers of the holy Ghost, and taste of the good word of God, and of the powers of the world to come; they may be in some respects sanctified by the blood of the testament, and be clean escaped from the pollutions of the world; they may have a kind of righteousness, and be in some sort termed righteous men; they may have faith to cast out devils, and do many great works: all this they may attain unto, and yet come short of the chief things, fall away from all, lose all, and Christ may (notwithstanding all these things) justly and truly say unto them (in the day of account) Depart from me ye workers of iniquity, I never knew ye.  
And it is as true, that there be greater and more special things than all these, which whosoever can attain, shall as certainly abide in Christ and be saved, as Christ abideth in the Father and liveth. But the greatest difficulty lieth in this, to distinguish these things rightly asunder, according to the meaning of the Scriptures, that so their true difference being discerned of us, we may not only avoid the great confusion, which the want thereof hath caused in the minds of many, and the sundry errors, they through their ignorance have fallen into, but may be brought to examine and prove ourselves by the rule thereof, whether our estates be yet such as will abide the trial in the day of account, or no. If we find that they be, we have then great cause of comfort: if not, then have we great reason to fear, and with all speed to humble our souls before God, and earnestly ●o desire him, that he would be pleased to form his son Christ in us, and to conform us unto his image, which is the estate that will give us boldness in the day of his appearing.  
Now that we may rightly understand these things, and discern their true difference, let us observe, that as the Gospel hath two several operations in the hearts and consciences of men, 
2. Cor. 2. 15, 16  (to some it is the savour of life unto life, and to others the savour of death unto death, not of itself, but through the wickedness of men's hearts:) so likewise there is a twofold administration thereof, the one general, common to all, the other special, peculiar to a few: that which is general and common, is a public declaration, that such a thing there is, whereby all men in general have this benefit, (namely) that whereas after Adam had sinned, before the promise was made, that the seed of the woman should bruise the Serpent's head, there was no time nor place for repentance to any, nor remission of sins upon any ground to be expected; now since that time, by virtue of the promise, all sin i● made pardonable, there is time and place for repentance to all, and remission of sins thereupon granted; so that whosoever shall come, and with sorrow of heart confess his sins unto God, and humbly desire mercy and forgiveness at his hands, 
Rom. 16. 15. 16.  shall receive it; and thus far the Gospel is preached to all, 
Col. 1. 23.  even to every creature under heaven, 
Mark. 10. 15.  as Saint Paul speaketh: so that there is not, nor hath been a nation or people, 
Math, 28. 19  in any time or part of the world, that can truly say, we have not heard it; for (as it is written) their sound went forth throughout all the earth, 
Psal. 19  and their words unto the ends of the world; and so all are left without excuse, because God hath not left himself without witness. But the manner and measure of God's declaration of his Gospel, hath been diverse: he declared it unto the nations of the Gentiles in former times, yea and at this present doth in diverse parts of the world, 
Rom. 10. 18.  only by the works which he hath created, and benefits that he daily giveth them, 
Rom. 1. 20.  as the heavens and firmament, 
Act. 14. 16, 17.  day and night, Sun and rain, and in that he giveth them fruitful seasons, filling their hearts with food and gladness, with many other blessings; all which do (in their manner and kind) preach and declare unto them, that God is good and gracious to mankind, and hath some special respect unto him, and do also call upon them daily to seek him that made all, and giveth all those good things unto them, and proveth unto them, 
Act. 17. 27.  that if they had sought, they might have found, in him, yet greater things, which some of them (doubles) have attained unto, & the rest by this means are left without excuse. He showed it to the nation of the Hebrews, not only by his works and benefits, which they (especially had in great abundance,) but in another more excellent manner, and in a far greater measure, 
Heb. 1. 1. 2.  as namely by the testimonies of the Fathers, and by the ministry of Moses and the Prophets, 
2. Pet. 1. 19 10, 21.  who received it from God, and spoke as they were moved by the holy Ghost; 
Heb. 4. 1. 2.  he stretched forth his hand all the day long unto that people, preaching his Gospel (the word of faith unto them; so as that they of all other, had least reason to say in their hearts, Who shall ascend into heaven for us, 
Rom. 10, 7, 8, ver. 6.  to fetch it us? or who shall go down into the deep to bring it us, that we may hear it and do it? but the word was nigh enough unto them, even in their mouths and in their hearts, &c. and if the Gentiles were left without excuse, much more they.  
And now he hath spoken and declared it unto us in these last times by his Son jesus Christ, 
Heb 1. 2.  that Seed which was promised to Adam, to Abraham, was spoken of by Moses, 
Rom. 2. 14.  foretold by the Prophets, in whom, by whom, and through whom, all blessings, all hope, all grace, and life is granted, is purchased, is to be attained, by him (I say) and by his holy Apostles, in the power and gifts of the holy Ghost, he hath declared unto us all things clearly, many whereof being such as in all other former ages were not known: so that the earth floweth with the knowledge of the Gospel in these days, above all those other times past, and many have been enlightened through the preaching of it, by the Spirit, and have believed and given their assents unto the truth of it; many have tasted of the heavenly gift, and have been made partakers of the holy Ghost, have tasted of the good word of God, and of the powers of the world to come; many are able to preach and discourse thereof in great and excellent measure; and if the Hebrews could at no time (truly say, we have not heard it) nor yet those Gentiles that had not the Law, to wit, those Scriptures and ordinances of the Law, which the Hebrews had: what can we then say, who have not only had all the means and light which those Gentiles & Hebrews had, but also the plain revelation of the Gospel, according as it was foretold to be in these last times, confirmed by the death & resurrection of jesus Christ, and left recorded unto us by his holy Apostles in full measure; how can it be (I say) therefore, but that the things which we have heard and believed, will be unto us the savour of death unto death in a fuller and larger measure, then unto any of them, seeing we have received a greater & larger measure of knowledge, if we obey not the Gospel, if we attain not unto the special grace and benefits thereof: for as the Lord himself testifieth, He that knoweth his master's will, and doth it not, 
Luk 12. 47.  shall be beaten with many stripes.  
But some will say, we have not only knowledge of his will, but obedience also, we are not like unto those strange fornicators and idolaters of the Gentiles, nor as the cruel, unbelieving Hebrews, which killed the Prophets, and murdered the Lord of glory; neither are we of the common sinners of the world, though we have been so heretofore; nay the power of the holy Ghost, by the preaching of the word of God, hath altered us, the foul spirit is now cast out by a stronger than he, we are now clean escaped from the filthiness of the world, our lives and actions are reform, we apply ourselves now to the hearing of the word, we confer thereof, and read it oft, we pray also oft, we receive the Sacraments oft, we instruct our children and our servants in the principles of Christian religion, we keep the Sabbath, we distribute of our goods to the poor, we neglect no duty which we conceive we ought to perform; so that we are washed and sanctified by the blood of the testament.  
I confess, thou hast here a kind of obedience, and dost (in part) thy masters will, and art so far forth sanctified by the blood of the testament, for by it, all graces and gifts of the Spirit are purchased, and thou couldst never have attained to these things but by virtue of it; yet I say, notwithstanding all this, the chief thing may be wanting in thee; for if this be to do thy masters will, according to our Saviour's meaning, than (doubtless) the Scribes and pharisees did his will as well as thee; they made clean the outside of the cup and platter, they had such a kind of belief, 
Math. 23. 24, 24 25, 26, 27, 28.  and were as strict in all outward observations as all this, and yet their insides were foul, their hearts were full of rancour and malice; and so may it be with thee for all this. Here is a fair blade indeed, but where is the fruit? Dost thou not know that except thy righteousness exceed the righteousness of the Scribes and pharisees, 
Mat. 5. 20.  thou shalt in no wise enter into the kingdom of God? Herod heard john gladly, and did many things willingly; and judas no doubt was fair in the leaf, but his heart was ever corrupt, as the Evangelist testifieth, 
joh. 12. 6.  saying, This he spoke, not that he had care of the poor, but that he was covetous, and carried the bag. 
Luk. 6. 43.  How thinkest thou, can an evil tree bring forth good fruit? 
jam. 3. 11. 12.  or can one and the same fountain, bring forth sweet waters, and bitter? Or can a stinking polluted fountain, bring forth sweet waters? The heart of man is the tree or fountain, from whence either good or evil cometh, as Christ himself testifieth; A good man out of the good treasure of the heart, 
Luk. 6. 44.  bringeth forth that which is good; and an evil man out of the evil treasure of his heart, 
ver. 45.  bringeth forth that which is evil. If thy heart be evil and unclean, how canst thou then bring forth from thence any good fruit? 
Acts. 8, 13.  Grant thou art sanctified outwardly, 
joh. 6. 66.  thou hast believed and art baptised, thou hearest the word with joy, 
Mat. 13. 20.  thou art all as before is spoken, yet if in heart thou be'st hard and unrepentant, proud, puffed up, covetous, unmerciful, one that lovest thyself and this present evil world, envious to others, cruel, what will all thy belief and righteousness avail thee? Nay, admit thou hadst all faith, so as thou couldst move mountains, and that thou shouldst give all thy goods to the poor, and thy body to be burned, and that no man could tax thy heart by any evil fruit that yet appeared, nor thyself perceive thine own heart to be evil; 
jam. 1. 8.  yet if thou hast not that faith which worketh by love, 
Gal. 5. 6.  that love with her natural properties, which the Apostle describeth, saying, Love suffereth long, 
1. Cor. 13. 2. 3. 4. 5. 6. 7.  and is kind, it envieth not, it vaunteth not itself, it is not puffed up, it behaveth not itself unseemly, it seeketh not her own, it is not easily provoked, it thinketh none evil, it rejoiceth not in iniquity, but it rejoiceth in the truth; It beareth all things, it believeth all things, it hopeth all things, it endureth all things. I say if thou hast not that faith which bringeth forth these effects, thou art nothing, thou art but as a sounding brass, and as a tinkling Cymbal, notwithstanding all thy gifts of knowledge, faith, prophecy, righteousness, or whatsoever, and shalt be found to be, but either as the high ways side, or as the stony ground, 
Mat. 13. 4. 5. 6. 7.  or thorny ground mentioned in the Gospel, which endured not, which never came to bring forth goodfruit, neither in the greatest, nor least measure, (like unto the good ground described after, 
ver 8. ) and thy end will be like that earth, which notwithstanding the rain cometh oft upon it, bringeth forth nothing but thorns and briers, and is therefore near unto cursing; and as the tree, 
Heb. 6. 8.  which though it have had much dressing, 
Mark. 11. 13. 14.  yet because it bringeth not forth goodfruit, is hewn down and cast into the fire. Consider therefore what need there is, that we should diligently inquire into these things, and see the difference between these two estates, and that our care and study, might, and daily should be to learn the best.  
Now touching the special administration of the Gospel, and those gifts of the Spirit, which are perticuliar to a few, even Gods elect only.  
The special administration of the Gospel is this, 
Luk. 4. 18.  namely a particular application, 
Act. 10. 36. 37. & Act. 26. 18.  or preaching the word of promise, 
Mat. 3. 11.  the glad tidings of peace, the forgiveness of sins to the soul of a sinner, 
Esa. 40. 20.  whereby he is truly possessed of the grace & love of God in jesus Christ through faith in him, and of the forgiveness of his sins; And this is never done but by a special gift and power of the holy Ghost. Now the course which God doth take to effect and bring this thing to pass, is this; when and after such time, as God by the general administration of his Gospel, hath made known, and by a common gift of the Spirit, hath caused them to believe, and assent unto, the sum, or necessary parts thereof, as namely, that repentance and remission of sins is granted to sinners, and salvation to all that can attain thereto: then doth he by a special & more effectual gift of the Spirit, work upon the hearts of his elect, whom he foreknew, and had predestinate, calling them to repentance (that is to say) turning them from all their sins, and from the ways of all the fleshly, and sinful pleasures, wherein their souls had formerly delighted, into a great fear & sorrow for the same, and with many tears to lament the time that ever they took pleasure therein; and falling down before him, with humble and contrite hearts, confess their sins unto him, desiring in an unspeakable manner, mercy and forgiveness at his hands, peace, love, and reconciliation with him; which till they obtain, they can take no rest, they have no joy, they cannot be satisfied, none of all their former delights will afford them now any comfort; they stand aloof looking strangely upon them, like friends in adversity, finding them now no fit companions for them; Nay, there is not any thing, that will, or can relieve their poor distressed souls, 
2. Cor. 1. 21. 22.  or give them their desired content, 
Eph. 1. 13.  but only the love of God in jesus Christ, sealed in their hearts by his holy Spirit of promise. These are those poor which the Scriptures speak of, unto whom Christ was sent to preach good tidings, the bruised and broken in heart, 
Math. 11. 28.  them that labour sore, and are heavy laden, the sick, the lost, the dead, which Christ came to bind up, to heal, to seek out, to quicken and raise to life; these I say, and none but these, are they whom the Prophet speaketh of, testifying of the Saviour, and of the special administration of the Gospel of peace: saying, 
Esa. 61. 1. 2. 3.  The Spirit of the Lord is upon me, and he hath anointed me to preach good tidings to the poor, he hath sent me to bind up the broken hearted, 
Luk. 4. 18. 19  to proclaim liberty to the captives, and the opening of the prison to them that are bound, to proclaim the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them, beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they might be called, Trees of righteousness, the plantation of the Lord, that he may be glorifiea. 
Luk. 7. 22.  And these are the poor, of whom Christ himself speaketh, 
Mat. 11. 5.  saying, And the poor have the Gospel preached unto them; or receive the Gospel, as some translations have it; for the word doth import such a preaching, as doth imply a receiving of it, in the heart of him to whom it is so preached, as also doth the words of Esay before mentioned. And although all have it preached unto them in the former general manner, yet none have it preached unto them in this special peculiar sort, but these poor repentant persons only, who alone are capable of the receipt thereof, by faith unto justification; (& this is that effect of the holy Ghost in the heart of man, 
Mat. 21. 26. ) which the Scriptures call, The baptism of john, 
Mark. 1. 4.  the baptism of water, the baptism of repentance, the birth of water, 
joh 3. 5.  the baptism which john preached, the preparation of the Gospel of peace, 
Eph. 6. 15.  repentance; which is, the beginning of the Gospel of jesus Christ, 
Heb. 6. 1.  the first principal of the doctrine of Christ, 
joh. 3. 5.  the beginning and first part of regeneration, as the Scripture declareth it; the labour and travel in the birth, but not the full perfection of the new birth, 
Mat. 11. 28.  only the soul of the sinner traveleth ready to be delivered; this is the second effect of the holy Ghost, but the first peculiar. Then doth God in the third place, reach forth his hand, and taketh hold of this poor labouring soul, and by another special effect, and power of the holy Ghost, doth deliver him, and bring him forth, washeth him & cleanseth him from his blood, wherein he lay polluted, his sins which cried out so justly against him, and lay so heavy upon him, easeth him of all, and writeth in his heart of flesh, 
2 Cor. 3. 3.  his contrite repentant heart, his covenant of mercy and love, which it so much desired, assuring it, 
jer. 31. 34.  that he is now reconciled with him, and that his sins are clean forgiven and forgotten, 
Heb. 10. 17.  never to be reckoned or remembered more; 
jer. 31. 38, 39 40.  and that he hath loved him, and doth love him in jesus Christ, and will never put him out of favour, so long as Christ remains in favour.  
This is the special administration of the word, and that gift of the Spirit, whereby Christ is form in the heart of the poor repentant sinner through faith, by which he is justified from all his sins, and his heart sanctified, and is the second part and finishing of the new birth; and these are always together in the act of justification, the word, the Spirit, and faith; so that a sinner cannot be said to be actually justified, till the covenant of remission of sins, which God hath made to the repentant sinner, be applied by the Spirit to his broken heart, and that he believeth in his heart that his sins be forgiven, and that God loveth him in jesus Christ: and this administation of the word, gift of the Spirit and faith, are expressed in Scripture, and distinguished from all other administrations, of the word, gifts of the Spirit, and kinds of faith whatsoever, by several distinct names.  
As first, this administration of the word is called in Scripture, The glad tidings of peace and good things, good tidings, the binding up of the broken heart, liberty to the captives, The opening of the prison to them that are bound, Comfort to the mourners, The reviving of the spirits of the humble and contrite, The covenant of the remission of sins, The covenant of life and peace, The kingdom of God; Ease, Rest to the soul. The word of his grace, The word preaching peace by jesus Christ, The word of reconciliation, etc.  
And it is so called in regard of the great and special benefit it bringeth, & doth administer unto the soul of the repentant sinner, by the application of the Spirit. And for that it is directed of God, and appointed to be preached to such, and to no 〈◊〉 For though the Gospel be preached to all, in a general consideration (as before is showed,) yet (as it is here intended) it belongeth to none, nor is to be preached to any but the repentant only. And repentance, though it be a part of the Gospel, as it is sometimes in a general manner proposed, yea the beginning and first principle thereof, and a peculiar gift of the Spirit, as before also is noted; yet (as it is intended in these several Scriptures) repentance is no part, but only the preparation thereunto, or the making ready the heart of a sinner for the same; in which consideration, john the Baptist, and our Saviour both preached, 
Math. 3. 2.  saying, Repent, for the kingdom of God is at hand: where they make repentance to be one thing, 
Math. 4. 17.  and the kingdom of God (the glad tidings of the Gospel) another; & require repentance in the first place, as a thing necessary to be effected in them, before they could receive by faith the glad tidings of the Gospel, the kingdom of God, which was at hand to follow after, and to be preached unto them thereupon. Which order was also observed by the Prophets before; as David, To day (saith he) if you will hear his voice, harden not your hearts, etc. lest ye enter not into his rest. In which words he declareth plainly to the people, that if they would believe the promise of entrance into rest, and so by faith enter thereinto, they should unharden their hearts, that is to say repent, otherwise there was no possibility of believing, of entrance.  
And secondly, as the special administration of the word, which is so peculiar to the repentant, is distinguished from all other common administrations; so is the Spirit, or rather the effect of the Spirit, by which this glad tidings of peace is applied unto, and written in the heart of the repentant, 
Mat. 3. 11.  set forth and distinguished also in Scripture from other gifts of the Spirit, 
joh 3 5.  by peculiar and distinct names: 
Tit. 3. 5.  as, The baptism of the holy Ghost, The birth of the Spirit, 
Rom. 8. 5.  The renewing of the holy Ghost, The Spirit of Christ; 
Gal. 4. 6.  The Spirit of the Son, which crieth Abba, Father; 
Rome 8 15.  the Spirit of adoption, the Spirit of life, the Spirit of truth, 
Rom. 8. 2.  the Comforter, the anointing of the holy Ghost, and such like. 
job. 16. 13.  And it is so called in regard of the special effects it worketh in the hearts of the repentant, 
joh. 16. 7.  beyond those that are common to others, 
1 joh.  as faith, righteousness, peace, 
Rom. 14.  joy in the holy Ghost, and other unspeakable comforts and treasures of life.  
And thirdly, as the word and Spirit, so the faith which the Spirit causeth in the heart of the repentant (by the application of the same word of God, and the testification of his love unto it) is also expressed and distinguished from all other kinds of faith, by special distinct names: 
Tit. 11.  as, The faith of Gods elect, The faith of Christ, The faith of jesus Christ, 
jam. 2. 1.  The effectual faith, The faith of the Son of God, 
Philip. 1. 9  The faith of the Saints, Their most holy faith, Their precious faith, 
Gal. 3. 22.  The faith which justifieth, The faith which sanctifieth the heart, 
jude 3.  The faith of Abraham, The faith which worketh by love, 
jude 20. 2. Pet. 1. 1.  etc. And it is so called, in regard of the special grace, 
Rom. 5. 1.  mercy & love of God in jesus Christ, which is shed abroad and sealed (by the Spirit) in the heart of him that possesseth it; 
Act. 15. 9  and also in respect of the excellent fruit it doth produce and cause to come forth of the same heart, 
Rom. 4. 16.  which is now truly sanctified by it, 
Gal. 5. 6.  and in which (Christ being now form) dwelleth: as, mortification to sin and to this present world; love to God, and to Christ the Lord, who hath so truly loved them; love to the truth, love to the children of God, love to all men: which fruit we will also search for the true nature of, and inquire how the Scriptures do sever it from all outward appearances and shows which come near unto it, having the form thereof, but is not the same in truth and power.  
Like as the trees that are planted by the river side, 
Psal. 1. 3.  do bring forth their fruit in due season; and as the good ground, which having received the seed that is sown therein, 
Math. 13. 23.  bringeth forth fruit, a hundred, sixty, and thirty fold; 
Heb. 6 7.  and as the earth which drinking in the rain that cometh oft upon it, bringeth forth herbs, meet for him by whom it is dressed: so do these righteous trees and branches of the Lords own planting, 
Esay 61. 3.  his good ground and earth, which he hath thus dressed and watered, bring forth fruit meet for him their Lord, the good husbandman, that hath planted & dressed them. First, as they have received mercy at the hands of God by faith, and are assuredly persuaded in their hearts of the forgiveness of their sins: so do they now perfectly and truly, even from their very hearts, hate all sin, yea and the garment that is defiled therewith, 
jude 23.  and abstain from all appearance of evil, 
1. Thess. 5. 22.  mourning and lamenting when at any time they do but think thereon; and mortifying their members and affections of flesh, do restrain them from their old accustomed ways, remembering that they are washed and redeemed with a great price, even with the blood of the Lamb of God, that they should now be holy, as their heavenly Father is holy, that hath chosen them. And though they find the law of their members to rebel and fight against the law of their minds, 
Rom. 7. 23.  enticing them night & day, with strong motions and persuasions to regard and give entertainment again to their former lusts and pleasures, yet they remembering the day of their fear and great distress, sigh and weep in soul, to think that they should yet be constrained by the force of their own flesh & members thereof to cast but an eye, or once to think upon that which now their souls do loathe, and from which they have been so graciously delivered. And therefore remembering Lot's wife, and the end of those that having taken the plough by the hand, look behind them, by whose examples their Lord hath forewarned them, dare not presume to turn aside, and grieve the holy Spirit, whereby they are sealed unto the day of redemption: but if they should (through the strength of temptation and their own weakness) fall, they go forth and weep bitterly, till they be restored by faith to strength again; and never fall or look behind them so, as to give entertainment in soul, to their old delights of sin again, or to embrace this present world, or pleasures thereof as aforetime: nay, though they be hated, reviled, and scorned of all men, and made a gazing stock both to men and Angels, yet still they go on their way out of the camp following their Lord, and willingly bearing his reproach, counting his rebukes, greater riches than all the pleasures of the Egypt of this world, which is now crucified to them, and they to it. And so in patience possess they their souls, having an assured hope, that though now they go on their way weeping, sowing precious seed, yet there will come a day wherein they shall return with joy, 
Psal. 126. 5. 6,  reap the fruit of their labours, and bring their sheaves with them.  
Secondly, 
Gal. 5. 24.  as they do hate sin and mortify the flesh with the affections and lusts thereof, and crucify unto themselves this present world and themselves unto it; so do they now, on the contrary part, love God with all their heart, 
1. joh. 4. 19  and with all their soul, and delight in him and in his ways: 
Eph. 1. 13. 14.  and this their love unto him is caused by that love wherewith he first loved them, which he hath shed forth and sealed in their hearts by his holy Spirit, and wherEof they are now assuredly persuaded, 
1. joh. 4. 19  as it is written, We love him, because he loved us first. And as to be beloved of God, is a blessing beyond all comparison, a treasure not to be uttered, so their love to him is a fruit, which no man is able to conceive the nature of, but they alone in whose hearts his love is first shed forth, and they certainly persuaded thereof.  
And as they love God the Father, so do they love Christ his Son, who hath redeemed them from the thraldom of their sins; and their love to him is likewise caused, by his love which was first made known to them, 
Rom. 5. 8. 9 10.  and is expressed in this, that while they were his enemies, he died for them, that they should be reconciled to God his Father, 
Rom. 8. 15.  and be made the Sons of God by adoption in him. And greater love than this hath no man, that one should die for his enemies (and specially such a one) to bring them to so great honour, therefore their love to him is also unspeakable.  
And as they love God the Father, and Christ the Redeemer, so love they the children of God who are borne of him, and made partakers with them of his grace and love in Christ; As it is written, He that loveth him that begetteth, 
1. joh. 5. 1.  loveth him also that is begotten of him. And this their love unto the children of God, as it is not now for natural respects, though in that regard they also love them, but because they are in grace and love with God, and do belong to Christ, whom they serve and belong unto: So their love unto them is heavenly and spiritual, and such as no man hath, nor can attain unto, 
joh. 3. 5,  unless he be borne from above of water and the Spirit, as they are. For the children of this world who are borne but of flesh, as they know not the children of God (that are borne & begotten of him) because they know not him that hath begotten them, nor Christ whom they serve and follow: so neither do, nor can they love them for his sake, nor have part and fellowship with them in their spiritual and heavenly communion. They pray together as children of one Father the Lord of hosts, and praise his name with one accord; they suffer together as members of one body, 
1. Cor. 12. 26. 27  even that body whereof Christ is the head; 
Rom. 12. 15. 16.  they weep together, and they rejoice together, and are of like affection one towards another; and if any of them have this world's goods, 
Luk. 16. 9  (called in Scripture the unrighteous Mammon, because of the unrighteous use which the lovers thereof do apply them to,) they (according to the commandment of their Lord, like unto the unjust Steward) make them friends therewith. If Christ hunger, they feed him; If he thirst, they give him to drink; If he be naked, they clothe him; If he be sick or in prison, they visit him. And though he himself be now in heaven, & they cannot do it to him, neither needeth he as touching his own person, yet in so much as they do it to his brethren the children of God, they do it to him, and he and his Father both, will be their friends in time of need, and will receive them into everlasting habitation. Yea though they have not the plenty of this world's goods, but shall out of their penury cast into this his treasury, the least mite, or shall give to eat, to any of the servants of God, and brethren of Christ, out of their scarcity, the least portion of bread or oil, or but a cup of cold water to drink, because they belong to Christ, they shall not lose their reward, but in the day when he shall come in his glory, and all his holy Angels with him. And when he shall sit in the Throne of his glory, and that all, of all nations shallbe gathered before him & called to account, he will say unto them, Come ye blessed of my Father, 
Mat. 25. 34. 35 36.  inherit the kingdom prepared for you, from the foundation of the world; for I was an hungry, and ye fed me; I was a thirst, and ye gave me drink; I was naked, & ye clothed me, etc. And whereas on the other side, he will say unto all that have not done any of these things for his sake. 
ver. 41.  Go ye cursed into everlasting fire, prepared for the Devil and his Angels; for I was a hungry, and ye gave me no meat; I was a thirst and ye gave me no drink; I was naked, and ye clothed me not, etc.  
For the love that is showed to the children of God, the brethren of Christ, because they belong to him. Of all the fruits and works of righteousness, that can be performed by man, to man, is of greatest esteem with God, and hath the promise of reward above them all, not by reason of any worthiness of desert, that is therein, but only for his promise sake, and because it pleaseth him for his Son Christ's sake, so to accept of it and reward it. And therefore for this especially shall all men be called to account in the day of judgement, and judged according as they have done, or have not done the same. And because it is the chiefest fruit, whereby the inward estate of the children of God is known and discerned from the children of this world, in whom it is not, but the contrary evils. Therefore doth the Lord put us in mind thereof afore hand, because we should now in our life times before that day cometh, learn to know the Lord, that we may also know the children of God, 
1. joh. 3. 14. 5. 2.  and love them. Hereby we know that we are translated from Death to life, because we love the brethren. And hereby we know that we love the children of God, when we love God and keep his Commandments.  
And last of all this fruit of faith doth extend itself to every man else whatsoever, (only such excepted) as do hate God, and have blasphemed the holy Ghost, whose sin shall never be forgiven them, neither in this world, nor in the world to come, who may not be prayed for, but are to be held as execrable unto the day of the Lord. They love (I say) all men as brethren, yea even their enemies, and knowing that they are both, (as touching nature) descended of one stock, and that they themselves were once far off, and strangers from the Commonwealth of Israel aswell as they, and also that God doth as freely invite them, and call upon them to repent and believe his Gospel as he did them. And because no man can tell when, or to whom God will give repentance and remission of sins, therefore they love them as brethren, and do exhort and beseech them daily that they would repent and turn unto God, and humbly confess their sins unto him, and earnestly seek and desire grace & mercy at his hands, declaring unto them what great things he hath done for the redemption of man, and what grace and love (they for their parts) have already found, who were by sin as far spent as they. Though they hate these, yet do they love them, and pray unto God for them with many tears. If they hunger fhey feed them, If they thirst they give them to drink, 
Rom. 12. 20.  If they want clothing, or harbour, or be in any other kind of distress, they (according to that portion God hath given them,) minister unto them. If they curse them, yet they bless them, If they persecute and kill them, 
ver. 14.  yet still they love them, and make request to God for them, 
Act 7. 60.  that he would not lay their sin to their charge, 
Mat. 5. 48.  but forgive them. This is the perfection which the Scriptures speak of, 
joh 7. 34. 35.  the new commandment, 
Reu. 7. 14.  the garment washed white in the blood of the Lamb, 
Mat. 5. 20.  the righteousness of Saints, even that righteousness which exceedeth the righteousness of the Scribes and pharisees; yea, and the fair pretended righteousness of all pharisaical unregenerate christians, who for a like kind of strictness, in some such outward observations, would fain be counted holy, though their hearts were never sanctified: This fruit, I say, doth far surmount their blade also: This is the first resurrection, which the Spirit mentioneth, 
Reu. 20. 6.  saying, Bessed and holy is he which hath part in the first Resurrection, on such the second death shall have no power. These are they that be risen with Christ, 
Col. 3 12.  and seek those things that are above where Christ sitteth at the right hand of God, to whom old things are passed away, 
2. Cor. 5. 17.  and all things are become new, these are not of the world, 
joh. 17. 16.  neither do they love the world, nor the things of the world, 
1. joh. 2. 15.  but the love of God the Father is in their hearts, 
Phil. 3. 20.  and the love of Christ, their conversation is in heaven, and they mind heavenly things: the Lord their God is now their portion, he is their refuge in all times of need, in all their distresses they fly to him for succour, and from his hands only do they expect relief; therefore to him only do they pray as to their God and Father, on his name they call, and on no other, early in the morning, and late in the evening with broken and contrite hearts, (the sacrifice which he never did despise) come they before him, and humbling themselves, their souls and bodies at his sootestoole, confess unto him their great weakness, and unworthiness, and knowing they have no other God or Father, in whom they may put their trust, but him alone: Therefore in sure consideration of his grace and love, being confounded in themselves and ashamed, as touching their own will and works, and giving all praise and honour unto his holy name, they do beseech him, (though they be not worthy the least of his mercies) that he would be pleased (notwithstanding) to extend his grace and love unto them, and pour forth his holy Spirit, the ruler and governor of his kingdom here on earth, into their hearts, to comfort, sanctify, and guide them in his truth, that being guided and sanctified thereby, they may evermore do his will, obey his commandments, and walk before him here on earth, even as his holy Angels and servants do in heaven. And acknowledging his goodness towards them, his providence, and care, in feeding and clothing them, and giving them all other things which the necessities of this their present life requires; do request him also, that he would daily supply and continue the same, with his continual blessing thereon, receiving them always with thanksgiving, knowing that they are all sanctified by his word and prayer. And calling to mind their manifold sins and trespasses, which they in their flesh and bodies of death do daily commit against him, pour out their souls in tears before him, bewailing their wretchedness and misserie herein, beseeching him for his Son jesus Christ his sake, through whom they have now great confidence of his grace, that he would not lay their sins to their charge, but forgive them, having also a true testimony in their consciences (which they likewise clear before him) that they are at peace with all men, and do forgive even their enemies; and so withal do earnestly entreat him, that he would vouchsafe them his gracious and Fatherly perfection to sustain and keep them, that no temptation may at any time prevail against them, to lead, or any way to induce them to commit evil in his sight, but that they may by the power of his grace and holy Spirit withstand the same. And so reposing their trust and whole affiance in him, they rest in peace, knowing also, and acknowledging that the kingdom and the power, and the glory is his for ever and ever Amen. Thus these just and sanctified servants of God, go one from strength to strength, as the Prophet speaketh, and from faith to faith, never giving over, nor turning back, nor falling away from the living God, like those that have an evil heart and unfaithful, but still step forward, drawing nearer and nearer unto God, with a true and good heart in the full assurance of faith, 
Rom. 1. 17.  until they come to see his face in the promised jerusalem. For the just do live by faith, as it is written, 
Heb. 10. 37. 38. 39  For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: But if any draw back, my Soul shall have no pleasure in them. But saith the Apostle we are not of them, that draw back to perdition, but of them that follow faith, unto the saving of the Soul. In these words, he putteth a plain difference, & doth distinguish between them, whose hearts being evil, and unfaithful, do turn back to perdition, and them whose hearts are true and just, and who having the full assurance of faith, do persevere and continue unto the salvation of their souls. As if he should have said: There be some indeed (whose hearts were never sanctified by the faith of Gods elect, the faith of Abraham; But only by a general kind of faith, their outward parts, their house was a little superficially swept, which fall back to destruction; (but we) meaning himself, and such sanctified souls with him, as himself was, we are not of that sort, but of another, even of them which do believe after another manner, who have the faith of Abraham, the faith of Gods elect, the effectual faith, the faith of Christ, the faith that worketh by love, the faith which maketh a sinner just, the faith by which the just do live, and are saved. Which very thing Saint john also cleareth, speaking of the Antichrists, that were gone out from them. They went out from us (saith he) but they were not of us; 
1. joh. 2. 19  If they had been of us, they would no doubt, have continued with us; But they went out from us, that it might be made manifest, that they were not all of us. In which words he proveth planly, that if they had ever been of the faithful sort, (namely the sanctified in heart) whereof john was one, they had never fallen back, but had (without all doubt) continued, but by this their falling off, it was made manifest (which was not so clear before) that they were never of them, what outward shows soever they made. The very same (again) is manifest concerning judas; for after he had played his treacherous part, that he was discovered and burst in pieces, the Spirit of God taking notice of his former pretended charity to the poor, which he uttered in these words. Why was not this ointment sold for three hundred pence, 
joh. 12. 5.  and given to the poor; And of this evil covetous and thevish heart at the same time, he saith, This he spoke, 
ver. 6.  not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein. So that judas was never any of the faithful, his heart was never upright from the beginning, he believed not in his heart unto justification, he had not the faith of the Saints, the faith that worketh by love, the faith of Christ, as Christ himself testifieth against him, 
joh. 6.  saying, But there are some of you which believeth not, and judas was one of them, and the special man aimed at, as Saint john in the next words noteth, saying, 
ver. 64.  For jesus knew from the beginning, who they were that believed not, 
ver. 65.  and who should betray him. And jesus said unto them, therefore said I unto you, that no man can come unto me, except it be given him of my Father. Meaning by coming unto him, believing in him unto justification, as he said, 
Mat. 11. 28.  Come unto me all ye that are weary and heavy laden, 
joh. 6. 37.  etc. And again, All that the Father giveth me, cometh to me, and him that cometh to me I will in no wise cast out. 
ver. 66.  Therefore the text saith. From that time many of his Disciples went back, and walked no more with him. And judas though he tarried after them (yet a while) it was but to make up the full measure of his sins; For his heart was then as evil, if not worse than theirs, as Christ testifieth to his face, in the presence and hearing of the other Apostles, saying, 
ver. 70.  Have I not chosen you twelve, and one of you is a Devil. This he spoke of judas, and though he be here said among the rest to be chosen, it is to be understood but of his outward office, and in respect of the common gifts of the Spirit which he had received.  
And although this was the case of judas, and of his fellow disciples, who could not relish the words of eternal life, 
ver. 53. 54.  which Christ spoke, saying, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you: and the case of those Antichrists, and of those unfaithful evil hearted draw-backs, as it hath been the case of many thousands more, and is still at this day; yet the case of Peter, of john, and the rest of the Apostles was far otherwise, as is now also the case of all regenerate true hearted Christians; they believe to the saving of the soul; they eat the flesh of the Son of man, and drink his blood, spiritually by faith, and have eternal life abiding in them; they dwell in Christ, and Christ in them; they are borne of God, and therefore draw not back, sin not to perdition, for the seed whereby they are begotten remaineth in them, neither can they so sin, because they are borne of God; nay, they are sealed (by the holy Spirit of promise) unto the day of redemption; they overcome the world, endure and keep his words and works unto the end; they are the lively stones of God's temple, built upon the chief corner stone, who are made a spiritual house, to offer up spiritual sacrifices acceptable to God by jesus Christ; 
1. Pet. 2. 5. 6.  his Church, 
Math. 16. 18.  against which, the gates of hell shall not prevail; they are the good ground spoken of, the good trees, which cannot bring forth evil fruit, but good only; the evil which they do (at any time) is not their fruit, because it proceedeth not from their hearts, but is done unwillingly, through weakness, for in their hearts they serve the law of God. 
Rom. 7. 22.  The Scriptures account that to be a man's fruit, which cometh from his heart, whether it be good or evil, because thereby the nature of the fountain (which is the heart) is known, as the nature of trees are by their fruit. So that the nature of a good man (I mean that which is borne of the Spirit, not his fleshly nature) is now to bring forth good fruit only, as Christ testifieth, saying, A good man out of the good treasure of his heart, 
Luk. 6. 45.  bringeth forth that which is good. 
2. Cor. 13. 8.  We can do nothing against the truth, saith the Apostle. 
Math. 7. 18.  A good tree cannot bring forth evil fruit.  
And whereas the Scriptures speak so often after this manner: 
Reu. 2. 25, 26.  If ye hold fast vuto the end. If ye continue. Him that overcometh, and keepeth my words, and works to the end: then are ye his house, then will he approve of ye, then shall ye be saved. And on the contrary, He that looketh behind him; He that endureth not; If any draw back, or fall away, etc. he is not meet for the kingdom of God; My soul shall have no pleasure in him; There remains no more sacrifice for sin. The drift of the Spirit of God is to inform us of the different estates and conditions of Christians; of the danger of the one estate, and of the well being and safety of the other; that so we seeing the difference, and being forewarned thereof, might not depend upon that which is so dangerous, but strive unto that, wherein there is safety.  
And where it saith of some, 
Psal. 69. 28.  Let them be blotted out of the book of the living. I will put his name out of the book of life. The meaning is not, that God will put any man's name out of the book of life, that is written therein, but his meaning is, that such desperate and wicked persons, as blaspheme his truth and Spirit, shall be set down as it were with a blot, cursed, utterly excluded, and pronounced against, for such as there is no hope, or place for repentance, as was judas and others of his companions, of whom it was foresaid: 
ver. 28.  Let them be blotted out of the book of the living; let them not be written with the righteous, etc. 
ver. 26.  for they persecue him whom thou hast smitten, they talk to the grief of those whom thou hast chosen. So that whereas men may seem to have a place among the Saints in the Church of God, and to be in as good an estate as they, by reason of some gifts of the Spirit, which they may receive, and some alteration the word of God may work in them; yet) being never sanctified in heart, by the faith of the Son of God) in time they discover themselves to be in heart evil, and adversaries to the truth, and such as God doth by his word exclude and pronowce cursed children, twice dead, and plucked up by the roots, 
jude 12.  such as never had nor shall have their names written with his people, in his records of life, which before their discovery might seem both to themselves and to others, to have; and therefore it is said, 
Luk. 8. 18.  And from him that hath not, shall be taken away, even that which he seemeth to have; which seemeth also to be an improper speech: for how can that which a man hath not, be said to be taken from him. He had something, may some say; and it is true, he had heard and received the word with joy, but not in deepness of root, not in a good heart, his heart was never sanctified by faith, like unto his, that brought forth fruit, he was enlightened, and had tasted of the good word of God, and of the powers of the world to come; but he seemed and made show to have more, he presumed (no doubt) that his name was written in the book of life, which was more than that he had received could warrant him. This his pretended show is now also taken from him, and his name is (openly) by the just sentence of God's word, put out of all hope, of being, or ever to be written in the book of life, and he is now (like the earth, which bringeth forth nothing but briers and thorns) near unto cursing; 
Heb. 6. 8.  it is impossible he should now be renewed. For nothing is secret (saith the text) that shall not be made manifest, 
Luk. 12. 2. 3.  nor any thing hid, that shall not be known, and come to light; 
Luk. 8. 18.  Therefore (saith he) take heed how ye hear. For whosoever hath, to him shall be given, and he shall have abundance; and whosoever hath not, from him shall be taken away, even that which he seemeth to have.  
But what is the book of life; for peradventure it is a secret to some? doubtless, It is both Gods secret, and revealed decree or will, concerning such as shall be saved; by that which is revealed, the secret is made known. His secret decree, we have in the first beginning of our writing showed, (which briefly is this:) That God (before the world was) foreseeing the fall of mankind, did choose in Christ a certain number of them to life and salvation, which were all foreseen and known of him, and recorded by his decree, in the roll of Christ, before they were; his revealed will or decree, (which we have before also at large expressed) is (briefly this) namely, the special promises and testimonies of life and salvation, which are most fully and often recorded, ●nd testified in the Scriptures of God, to, and concerning such persons, in such manner qualified, as we have before (according to the Scriptures) described. So that every man so qualified, may see and know, through the Spirit of God, in and by the same records, his name, to wit, his person, soul and body, decreed and recorded of God in Christ, even from the foundation of the world, to be for life and salvation. This is the book of life of the Lamb slain, 
Reu. 17. 8.  for in him it was and is done, and of this decree there is no alteration. 
Reu. 13. 8.  And whereas it seemeth to some, 
Mal. 3. 6.  that God doth alter his purpose, and change his word, because he sometimes promiseth blessings and life to men, which (by reason they, on their parts, do not that which he requireth) he performeth not; and likewise threateneth judgement, which by reason men repent, he executeth not. The truth is, it doth but so seem to ignorant men, who do not rightly conceive of the power of God, nor understand the drift and scope of his word. For God is not like unto men, to purpose one thing to day, and resolve upon another to morrow; but whatsoever he hath decreed in his heart, shall surely come to pass, though he sometimes use to speak after the manner of men, because he knoweth they are but men whom he speaketh unto. He publisheth his Gospel to all men in general, and doth promise salvation to all men that repent and believe, and he requireth repentance and faith of all, yet (notwithstanding) but few do repent and believe, and so come to salvation; doth God therefore alter his purpose, and change his word? He also gave a law to all men before, and required obedience thereunto, promising life likewise to all that obeyed it, but no man ever kept it, and lived thereby; did God therefore alter his purpose and change his word? nay, God did never purpose in his heart, nor promise, that any man should here (in the flesh) keep his law and live by it, though the Familists say he did; neither was it given to that end, though they affirm it was. For if it had been so, God would never have given the other; nay he knew, such was man's miserable condition by his fall, and the fiery sharpness of that law against him, that it was so far impossible for him to keep the same, and live thereby, as that it utterly slew him, and kept him off. Therefore God having decreed in his heart to save some, was pleased to give the other: if he had not done so, but should have proceeded against all, for the breach of the first, should he have done any man wrong? nay, who dare say so? And is he now unjust in publishing his Gospel to all, because he saveth not all? or darest thou say, he altereth his purpose, and changeth his word; nay, let God be true and unchangeable, and all men liars and movable. Men are as backward and unwilling, and have as little power or strength in themselves to obey the Gospel, as they had to keep the law; nay, such is yet (naturally) the pride and loftiness of man's heart (as lamentable experience hath long proved,) that he rather desireth to remain under the rule and command of the law, and so seek life by the works thereof, then to subject his soul to the rule and commandments of the Gospel, (viz.) to repent of his sins from the bottom of his heart, and seek life by faith in the free grace of God in jesus Christ, and follow Christ in the regeneration. But so it is, I say, that before the world was, God did purpose and decree in himself, to save (by the Gospel of his Son jesus Christ) a seed, a remnant, of the foreseen fallen posterity of mankind, which seed he reserved from the beginning, & comprehended them in the promise, which he first made to Adam, 
Gen. 3. 15.  (saying) The seed of the woman shall break the Serpent's head. Christ being the principal, and they in him and of him, and severeth them with him, from the seed of the Serpent, 
ver. 15.  in these words, And I will put enmity between thee and the woman, and between thy seed and her seed. And afterwards again, to Abraham in these words, 
Gen. 12. 3.  In thy seed shall all nations of the earth be blessed. Meaning by thy seed, Christ, and by the nations, those children which God made Abraham the father of: as he said, 
Gen. 17. 5.  I have made thee a father of many nations; even they that were to have the faith of Abraham, the seed that were to believe in that one seed Christ. And again in these words, 
Gen. 21. 12.  In Isaac shall thy seed be called. By all which it is evident, that as Christ was promised, and severed from the seed of the serpent; so all the seed (between whom, and the seed of the serpent, there was to be enmity) were also promised, as Gods free people, merely given of him to life, and severed by him also from them: and as Isaac was borne by promise, so are they. At this time will I come (saith God) and Sara shall have a son. 
Gen. 18 10.  So Saint Paul saith, 
Gal. 4. 28.  Now we (brethren) as Isaac was, are the children of promise. And that these children of the promise (only) are the children of God, and counted for the seed, 
Rom. 9 8.  the same Apostle also in another place witnesseth, in these words, They which are the children of the flesh, are not the children of God; but the children of the promise are counted for the seed. And they are called the children of God, because also they are borne of God, and adopted through the Spirit of his Son: and therefore God is not ashamed to be called their God, 
Gen. 17. 7. 8.  (as he said to Abraham, I will he thy God, and the God of thy seed) For be hath prepared for them a city. 
Heb. 11. 16.   
Now this seed, as God foreknew them all, and had chosen them in Christ from the beginning, and predestinated them to be conformed to his image and likeness, who are therefore said to be written in the Lamb's book of life, from the foundation of the world. And as he severed them by promise from the seed of the Serpent: so from time to time, he calleth them, and whom he calleth, he justifieth, and whom he justifieth, them also he glorifieth. He hath not done these things to all. The seed of the Serpent never had any of these privileges, God never chose them in Christ, nor predestinated them to be conformed to his image, neither were they ever written in the Lamb's book of life from the foundation of the world; neither did God ever promise to call, justify, and glorify them, or any of them: therefore God never altered his purpose, nor changed his word or promise, as some ignorantly imagine; but there hath been ever enmity between the seed of the serpent and the seed of the woman, even from the days of Cain and Abel to this present, and shall be to the end, according to the word of the Lord; though they be enlightened, and taste as much of the good word of God, as either Cain or the jews did. God useth threatenings (oft times) to bring that seed (which he promised to call) to repentance, he giveth them repentance, he promiseth grace to the repentant, in a special particular manner, he giveth them faith also to receive it; he promiseth likewise salvation (absolutely) to these believers; he admonisheth them, because they (of themselves) are apt to fall, yea and would fall and perish, if they stood by their own strength, if God did not sustain them, and had not ordered and disposed of all things for their safety and well being; he commandeth them to watch and to pray, and he giveth them his Spirit, which helpeth their infirmities, without the which they know not what to ask, and it maketh request unto God for them with sighs and groans which cannot be expressed; not because they may yet perish, but because they should not perish, and for that they are weak and apt to fall, and grieve the Spirit. He also chasteneth them, not for their hurt, nor in his wrath, but that they should not be condemned with the world. And because God hath appointed them to be holy, and so, to salvation; therefore he hath appointed all these things. For as he (before the world was) purposed to save them, so likewise did he determine of the way and means whereby to save them, and the means is as certain as his decree.  
And God's promises concerning life eternal (to speak properly) are not upon any conditions, though he doth seem so to propose them to the world, but they are absolutely free, without any condition of our parts. It is true, God will save none, but such as repent and believe his Gospel, bring forth fruit, endure to the end, etc. yet these are not conditions, for God giveth all these things to his elect, as freely as he gave Christ un-them, he conformeth them hereby to the image of Christ; else, grace and salvation were of due debt, by desert, which to teach, is erroneous and Antichristian.  
And although God did elect men in Christ from the foundation of the world, yet did not the Elect fall from their Election in the fall of Adam, neither did Adam himself lose his Election by his fall, (as they would infer thereupon▪) for God's Election was not of man, considered in his innocence, but of men, 〈◊〉 foreseen fallen; and therefore they are said to be chosen in Christ, who was to be a reconciler and mediator for sinners, and not for innocent persons. So that the objection of them, which say, if the Elect cannot fall out of God's favour, than did not all fall in Adam; If the elect cannot fall from their election, then have not all sinned; is very carnal and wicked, much like unto that of the Saducees, which said, Whose wife shall she be in the Resurrection, who like fools, knew not that in the resurrection, they neither marry, nor give in marraige: So they being ignorant of the wisdom and foreknowledge of God, give out, If the elect cannot fall from their election, then have not all sinned: And are as bold, and think themselves aswell armed hereby against the certainty and continuance of God's election, as the Saducees thought themselves against the resurrection, when they came in scorn thereof to pose Christ. But I omit their frivolous objections, as not having any colour of reason, because also we shall have occasion to clear those things hereafter.  
Thus as we have said, God first publisheth his Gospel, and all do enjoy some benefit thereby, many are enlightened by it, and are made partakers of some common gifts of the Spirit, but few are made partakers of those which are special, and peculiar. And this is the order which God doth use for the calling, sanctifying, and saving of his elect: First, after they are enlightened to know his truth, he calleth them in a special manner to repentance; then in the second place by a more excellent gift of the Spirit, he justifieth the repentant soul from his sins, and sanctifieth his heart; and then thirdly, they being now engrafted into Christ their head, 
Esa. 61. 3.  do bring forth fruit in him, as before we have described. And these are the plantation of God, the trees of righteousness which the Scriptures speak of. God is the husbandman, 
joh. 15. 2.  and this is the manner of his husbandry: And thus hath he severed and distinguished his plants, from all carnal unregenerate Christians, under what name or title soever they pass, or in what outward estate or Church soever they live. And blessed is that man that hath part with them in those special gifts and treasures of life, for on such the second death shall have no power.  
Thus have we proved that whosoever, is borne from above of water and the Spirit, justified by faith in Christ, whose names are written in the book of life from the foundation of the world, shall never fall away, nor have their names razed out of the book of life again. And that God doth never alter his purpose or promise, but that all his decrees and promises shall surely come to pass.   

Their fifth point. That there is no Original sin, but that all children of all manner of people in the world, as well heathens, Infidels, Idolaters, worshippers of Devils, all kind of blasphemers, fornicators, & unclean persons whatsoever, (as of the faithful) are free from all pollution of sin, both in the conception and birth; and dying before they commit actual sins, are saved.  
Answ.  
THe truth is, (though to our shame and sorrow it may be spoken) that sin hath taken hold of all the whole posterity of mankind, and all are corrupted by a perpetual seed of generation orignially from Adam, so that every child of man, that is borne of flesh, as well of the faithful, as of the unfaithful, is by nature, the child of pollution and wrath, and dying unregenerate, perrisheth from the glory of God, and from the joy of his presence for evermore.  
This we need not now to stand to argue (for besides the manifold testimonies of God's word which testify against us, long and lamentable experence hath sufficiently proved it,) and doth daily prove it unto us; so that we have more need to mourn for ourselves in regard of the evil that is sown in our natures thereby, and to weep for our children also, which are bred and borne of us (as Christ charged the daughters of jerusalem to do for themselves, and for their children) then to stand to dispute the points, or once to question, whether it be so or no. Nevertheless to stop the mouths of such as do deny it, we say, that when Adam sinned, all sinned together with him, because all mankind were then in him; and therefore when God cast Adam out of Paridice, he cast all his posterity out of Paracice with him; and when God cursed the earth, he cursed it not to his person alone, but all that were to come of him, as well young as old; which proveth, that as the curse and punishment for the sin; so the sin itself clave unto them, and continueth from generation to generation in them; else the manifold miseries which were upon children (as well as upon men of years) were unjust. Why should God shut them out of Paradise, and not restore them thither again, so soon as they were borne, there to have the same free liberty to eat of the tree of life, as Adam had before he fell? why should God exact at their hands, first so soon as they have any capacity, the perfect righteousness of the Law, upon pain of death (as ye confess) if they had eaten with Adam, of the tree of knowledge of good and evil? why should that fiery two edged sword be set to keep from them also the way of the tree of life? and why are they subject to all the calamities that came upon the earth, by the sin of Adam if they fell not with him? why should God consume them all with their parents, in the days of Noah, by the flood, some in the womb, some in the birth, and some newly borne, if they had been clean from all pollutions of sin? would not God have spared them, and the world for their sakes? And why did God then destroy the cities of Sodom and Gomorrha, and not spare them as he promised Abraham to do, if he found ten righteous their? If children be free from all pollution of sin, they are not unrighteous and wicked; 
1. Cor. 7. 14.  and if they may be called holy, they may be called righteous: Else were your children unclean, (saith Paul) but now are they holy. As also, if unclean, then polluted, as were the children of the Sodomites (doubtless) above all the cities of the world. And so did God (the judge of all the world) do right, in rooting out that wicked generation, as he did also the other of the old world. When Adam fell, he did not only commit a fault, but by the same his fault, he not only brought upon himself death and wrath, but fell into a gulf of pollution and wickedness, both soul and body. Nay, when he received grace, it did not rid and free him of that natural corruption, whereinto the whole man was plunged, insomuch as he could not increase and multiply, but all the increase that came of him, must necessarily be of the same nature that he was, both bodies and spirits. 
Gen. 1. 2. 8.  For to what did God say, Increase and multiply, and replemish the earth &c: was it to a senseless body, not having the breath of life, or was it to the whole man in whom God had breathed the breath of life, who was thereby made a living soul? It is true, the Spirit is from heaven, of God that gave it, and therefore (especially) is Adam called, 
Act. 17. 26. 29.  The Son of God: and all mankind are said to be the offspring of God; not that God doth breath in every particular child of man, in the womb, the breath of life immediately from himself, in the same manner as he did unto Adam. Nay he did it then once for all, insomuch as if God had executed his justice on Adam, immediately upon his transgression, we all had been hid and had perished in him both spirits and bodies; whereas he being spared brought forth and replenished the earth, else man were inferior to all creatures. We read that God created every thing to have seed in itself, 
Gen. 1. 24.  according to his kind, and all creatures do (we see) produce and bring forth their like, by the word and providence of God, when God said, bring forth, he gave power by the same his word, to the creatures he had made (through the means he had ordained) to do their office he had set them in. Every tree hath it seed in itself, the seed being sown in the earth, increaseth to root, and then to branches, and afterward bringeth forth fruit, or seed again, nothing differing from the seed that was first sown. And as an evil tree bringeth forth seed as evil as itself; so doth man beget and bring forth as evil and corrupt as himself. For so saith job, 
job 14. 4.  For how can a clean thing come out of that which is unclean? 
Psalm 51. 5.  And David saith of himself, that he was shaped in iniquity, and in sin his mother conceived him. If the fountain from whence David came, was unclean, how could he be clean? That which moved David to call this to mind, was not so much any thing concerning his mother, as himself; the apprehension of his own present sin he was fallen into, which he was now lamenting and confessing before God, urged him to call to mind his first beginning, and in his confession to charge himself with sin, even from the time that his mother first conceived him, and confesseth the same also to his own shame and confusion, thereby to cut off all good opinion of himself, as touching his original first estate, which he had by his natural conception and first birth, the more to confirm unto his soul the necessity of the second newbirth from above. For he knew that Adam by his sin had not only polluted himself in soul and body, and was fallen from his first integrity of nature and blessed estate he was in, but that the same evil seed (which then was sown in the heart of Adam) hath brought forth so great increase, that it hath polluted and made unclean the hearts and natures of all that come of him. As also another testifieth, 
4. Esdras.  saying, The grain of evil seed was sown in the heart of Adam from the beginning, and how much ungodliness hath it brought up unto this time? and how much shall it yet bring forth until the time of threshing come? Ponder now with thyself, how great fruit of wickedness, the grain of evil seed hath brought forth; and when the ears shall be cut down, how great a floor shall they fill? In which words this holy Prophet plainly showeth, that their first grain, namely, the sin which was first sown in Adam's heart, was, and is, the original root and first ground of all sin, that hath sprung up & shall spring up in the hearts of all his posterity to the world's end, and so of all their misery; and therefore he saith again, Oh thou Adam, what hast thou done? for though it was thou that hast sinned, thou art not fall'n alone, but we all that come of thee. The very same also doth Saint Paul affirm, (having spoken, and being speaking of the reconciliation, grace, and life eternal, which is by the death and life of Christ only attainable) wherefore saith he, 
Rom. 5. 12, 13, 14, 15, 16, 17, 18, 19, 20, 21.  As by one man sin entered into the world, and death by sin, and so death passed upon all men, in whom all men have sinned, and so forward, setting it down, not as a thing in question, but as well known, showing that as by one, even Adam, sin entered into the hearts of all men, and death is passed upon them, for that all (by that means) have sinned: so grace and life, is by one, even Christ, and none shall live, but by him. And that not any one man whatsoever, old or young, male or female, shall ever enter into life, except he be changed from that he is by nature, by a heavenly power of grace through the Spirit; Christ himself fully ratifieth and confirmeth, saying, Verily I say unto thee, 
job. 3. 3.  except a man be borne again, he cannot see the kingdom of God. And again the second time, Verily, verily, I say unto thee, 
ver. 5.  except a man be borne of water and the Spirit, he cannot enter into the kingdom of God. Meaning by a man, every child of man, (without exception) of what age or sex soever, if he be one conceived and borne of flesh, he must be borne again of water and of the Spirit, or else he cannot be saved. Meaning by water, a heavenly power, whereby the heart, which is naturally (even from the birth) hard and stubborn, being seasoned with Adam's sin, even from the conception, is dissolved and made meek and tender as water; and by the spirit, a heavenly gift of the holy Ghost, which comforteth his tender heart, and brings unto it from God (in and through Christ) peace and joy unspeakable; and that children are capable of this, in and from the womb, let the babe which sprang in his mother's womb for joy, give testimony. And if any shall say, Christ doth not call a child (new borne) a man; let him read these words of Christ: A woman when she travaileth hath sorrow because her hour is nigh; 
joh. 16. 21.  but as soon as she is delivered of the child, she remembreth no more the pain, for joy that a man is borne into the world.  
If children dying before they commit actual sin are saved, 
Absurdities.  because they have no original pollution of sin, (as these silly men say;) then Christ died not for children, neither was he promised unto them, nor yet are they saved by him, but by their own innocence; and so this promise, 
Gen. 3. 15.  The Seed of the woman shall bruise the serpent's head, belonged only to Adam and Euah, and not to any of their children, because they were to be borne all innocents, without sin. These, with many other absurdities will follow from this their doctrine. But it is an error, as their other points are; and therefore error must needs be the consequence of it. If one should ask these men, at what age a child may commit an actual sin, whereby it doth lose it innocence and perfection of nature; and then at what age it is capable of the new birth; and also why the lust or thought of evil in the heart, as well as an act of evil, may not take their innocence and virtue of nature from them. It is much to be marvelled, what answers they would make. But to leave them to better conderations, hoping they will now see their folly, and learn to be wiser for time to come.   

Their sixth point. That none ought to be baptised but such men and women of years only, as have attained to true repentance and justifying faith, being both in the account of the Church and in the sight of God regenerate persons: and that the baptism of children used, is no baptism at all, but is the mark of the Beast spoken of in Revelat. 13.  
Answ.  
THe doctrine of the Church of God, is, that not only such men and women (of years) as have true repentance and justifying faith, but that all which do believe jesus to be the Christ, and acknowledge him, submitting themselves to be informed and guided by his word and Gospel, may be baptised, though as yet they neither have true repentance nor justifying faith; and that the children of all such may be baptised.  
That such as have true repentance & justifying faith may be baptised, it is granted of all men (without any further consideration) to be past all question; but it is evident there may be such, who yet (notwithstanding) may not lawfully be baptised. 
Act. 10. 31. ver. 32.  Cornelius, Lydia, and the Eunuch, were true worshippers of God, as the Spirit testifieth of them, and therefore had both true repentance & justifying faith before they knew Christ to be come in the flesh, yet these might not be baptised till they did know and acknowledge Christ to be come in the flesh, and that jesus Christ was he: but Christ being manifested unto them, the Scriptures concerning him being unfolded, and God opening their hearts to attend unto the same, and they believing the truth thereof, were baptised, being now (of all other) the meetest persons therefore. For we are to know, that when Christ came into the world, he found the people in several conditions; some (though but few) very true Israelites, who had both repentance and justifying faith before Christ, as touching his personal appearing in the flesh, was known unto them as Simeon, Nathaniel, those before named and others; For the same way to salvation that is now, was ever, even from the days of Abel, and shall be to the end; as repentance from dead works, and faith towards God etc. And some poor repentant sinners and these were few also; which had not yet justifying faith, but only travelling under the burden of their sins, did much desire to be relieved. Such were those poor, which are spoken of, the bruised and heavy laden, Sick, lost, dead, etc. And others were they, that had neither repentance, nor faith, as the multitudes of the jews, and of the whole world: and to these several sorts of people, the Gospel was preached in several manners. 
Heb. 1. 1.  To the first sort, that Christ was now come, even the messenger of the covenant, whom they desired in their hearts to see and hear, as one that did spiritually dwell in their hearts already, these, believing, were baptised. To the second was preached, that Christ is come, and also that the glad tidings of peace, and reconciliation with God, in him, did belong to them, in particular, and therefore Christ calleth these, particularly, saying, Come unto me all ye etc. Again, The Son of man is come to seek and save that which is lost, etc. The poor have the Gospel preached unto them: and these believing and acknowledging Christ, were baptised. And to the other third sort, Christ was not to be preached in any such special peculiar manner, as to the former, but more generally, as namely, that Christ is come in the flesh &c: and that repentance and remission of sins is granted in his name; so that whosoever doth repent and believe the Gospel, shallbe saved. Now they that did believe, and accknowledge the truth of these things; as judas, the many disciples mentioned in the fourth and sixth of john, the thorny and stony ground, Simon Magus, with many others, were, and might lawfully be baptised, though they had not yet true repentance, nor justifying faith. Nay it is manifest that neither Christ, nor his Apostles, did reject any from the outward baptism, for the want thereof, so as they did believe, and outwardly submit themselves, to the doctrine of the Gospel. Yet nevertheless, Christ did not, neither did his holy Apostles, thereupon justify them; For then neither he, nor they, would (so soon after) have made such exceptions, and write so suspiciously as they did of many of them; saying, 
Luk. 13. 24.  Strive to enter in at the strait gate; for many I say unto you, will seek to enter in, and shall not be able. Beware of false Prophets, 
Mat. 7. 15.  which come to you in sheep's clothing, 
19  but inwardly they are ravening wolves. Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire. Not every one that saith unto me, 
21.  Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven. Many will say unto me in that day, 
22.  Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many great works; 
23.  And then will I profess unto them, I never knew you, depart from me ye that work iniquity. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. But there are some of you that believe not. 
joh. 6. 64.  All these things Christ spoke unto his Disciples, who though they did believe, & were baptised, yet they had not (all of them) eaten of his flesh, and drunk of his blood; all did not believe in him unto justification of life, all brought not forth good fruit; And therefore he saith, No man can come unto me except it be given him of my Father. And every branch that beareth not fruit in me, he taketh away; And every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. So that men may believe after a general manner, and be baptised, and be (in some sort) branches in the vine, in regard of the outward profession thereof, receive great gifts, do wonderful works, in the name of Christ, and yet not be come to Christ, not have the faith of Christ, which justifieth, not bear fruit in him. And it will come to pass, that in the day of judgement, 
Mat. 7. 23.  he will say unto them, Depart from me ye that work iniquity, I never know ye. And the Apostles (also) writing to the Churches of their times; where all were believers, and baptised, (and that lawfully) say, that (such among them) as had not the Spirit of Christ, were none of his; and do charge some of them to be carnal and contentious, striving about their outward baptism, 
1. Cor. 3. 4.  some will be of Paul, some of Cephas, some of Apollo, and some of Christ. As if this baptism, and the worthiness of the person, by whom they were baptised, did make them happy, and some of them, better than other. Some again there were, that did set light by the Apostles of Christ, & esteemed better of some other false Apostles; Some were unclean lascivious persons, 
1. Cor. 12. 20.  I fear (saith Paul to some) that when I come, I shall not find you such as I would, and that I shall be found unto you such as you would not. 
2. Cor. 13. 5.  Examine yourselves (saith he) whether ye be in the faith, Prove yourselves, know ye not your own selves, that jesus Christ is in you, except ye be reprobates. By which it is evident, that men may believe, and be baptised, and yet not be in the faith of Christ, not know Christ to be in them, which (to know) is the faith that Christians must have, if they be not reprobates. Again, some they charged with the want of the knowledge of God; And some that denied the resurrection of the dead; And some that made their belly their God, and minded earthly things; some to be false Apostles, false teachers, such as taught heresies, some false brethren; some covetous persons, some hypocrites; some that raised needless questions about the Law; some that taught circumcision necessary to salvation, and that Christians must be circumcised, or they could not be saved; some were whisperers, Backbiters; some were lovers of pleasures, more than lovers of God, treacherous, high minded, yea, and what not; And yet all believers, and Lawfully baptised, and were in the Churches, even in the Apostles times, but not so approved of them, as some others were; They did not account of all whom they baptised, to have true repentance, and justifying faith, neither before they baptised them, nor after, for they knew, that it never was, nor could be so, some would prove false in heart, and in some the grace of God did not yet appear, unto justification; therefore they sensured none, till they saw just cause, neither did they justify any, till they saw proof of their faith, but then they did, to both their comforts and consolations Nay, when they saw great cause of fear and suspicion of many, yet they used strong arguments and persuasions to bring them to repentance, as we see how they both spoke, and write. They did not easily reject any, no not an Heretic, without twice or thrice admonition; And when Simon Magus discovered himself, to be in the gall of bitterness, and that Peter saw his heart was not right in the sight of God, yet Peter cast him not off, but said unto him, 
Act. 8. 22.  Repent thyself therefore of thy wickedness, and pray God, If perhaps the thoughts of thine heart may be forgiven thee.  
Now if this was the estate of the Church in the days of Christ and his Apostles, how may we think it can be better now (nay) but when we strive to make it better we make it worse. As concerning the inward estate, the gifts of the Spirit, and power, that then were in the Apostles and faithful servants of Christ, both in the respect of the Administration of the word, grace of life and peace, and works of righteousness, I am sure we all come short of: and shall we think to outstrip them in the outward? Nay, doubtless, I would we could (therein) but compare with them, so we did also partake of some of their inward graces; otherwise the outward can do us small pleasure. It is an evident sign, that where there is much contending about the outward form, external washings, and such like, the inward purification of the heart is little thought of.  
So then, as concerning the outward estate of the Church, we conclude, that as from the beginning there was Cain, a believer and sacrificer, as was Abel, though Abel had justifying faith, and not Cain; and as Ishmael was circumcised as well as Isaac, though Ishmael might not inherit the heavenly promises as well as Isaac; and as in the Church of the jews from time to time, all that acknowledge that true God and his word, and did submit themselves to the outward ordinances of the law, were circumcised, and were Iewes outwardly, though but few were Iewes inwardly, and circumcised in heart: so was it in the days of Christ and his Apostles, so is it now, and so shall it be to the end; Christ himself went never about to alter this, but both he and his Apostles baptised those that did believe, and acknowledge him, and submit themselves to be informed by his word, though they had not yet either true repentance, or justifying faith. For they knew, that such a belief and profession, as made men meet for outward baptism, might be, where justifying faith was not; and that both, that belief, profession, and baptism, did but make a Christian outwardly, as the outward profession and circumcision of the jews did but make a jew outwardly; and no better did they judge, or conclude of any, but when they saw better cause.  
Now concerning the baptising of children, (which they say is no baptism at all, but do call it the mark of the Beast,) we affirm that the children of all such believers (as may themselves be baptised) may also be baptised, and that it is not, nor can be the mark of the Beast spoken of, but is true outward baptism. First, to avoid many of their vain and idle objections, and that we may come the more clearer to the point, let us remember that it is sufficiently proved already, that all have sinned in Adam, and that death is passed on all, for that all have sinned in him, being polluted from their very conceptions; and that (therefore) there is a necessity of a new birth from above, of water and of the Spirit, as well to the youngest man of days or hours, as to the eldest man of years. So that whosoever is borne of the flesh, he must be borne again, from above of the Spirit, either sooner or later, if he be saved; and that, although repentance and faith be the parts of this new birth, and that repentance hath these parts (whereby it is expressed in men of years,) sorrow for sin, confession of sin, and desire of pardon, (as we have before defined;) and that justifying faith (which is the other part of this new birth) be an assurance or full persuasion wrought in the repentant heart by the Spirit, of the forgiveness of his sins and reconciliation with God in jesus Christ, as we have also defined it; I say, in men of years, who also do confess with the mouth, as it is written, With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation; yet (nevertheless) the true nature of both these parts of the new birth, may be in another manner defined, and still remain the same in substance, as the first part is called in Scripture, A heart of flesh, an humble and contrite heart, a broken heart; and Saint Paul calleth it, the fleshly tables of the heart; in which regard it is called, the baptism of water, and the birth of water; which we define thus, namely, that it is a special effect or working of the holy Ghost, whereby the heart (which is naturally hard and stubborn, even from the birth) is made soft and tender as water, or as flesh is in comparison of a stone, that so it may receive the impression of the grace and love of God. The second part, which is called the baptism of the holy Ghost and the birth of the Spirit, we define, to be a special gift of the Spirit also, but more excellent, which writeth and sealeth in the soft and tender heart of flesh, grace and peace from God in Christ, and filleth it with heavenly comfort and joy, like unto that which is said of john (being in his mother's womb) when the voice of the salutation of Mary sounded in the ears of Elizabeth, The babe leapt in her womb for joy; which (doubtless) was caused by the Spirit of Christ, in the soul of the child. Now in this sort, children are capable of both the parts, and so of the whole new birth, which in them is no other in nature, but the very same which is in men of years, (though it be not outwardly so expressed,) as we may perceive by the words of Paul to the faithful of the Church of Corinth: Forasmuch (saith he) as ye are manifestly declared to be the Epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshly tables of the heart. For as the law of death was written in tables of stone, and all the hard and stony hearts of the whole posterity of Adam, not only might, but also did, and do receive, even in their very conceptions, a deep impression thereof: so on the contrary, the law of the Spirit of life, which is in Christ jesus, ever was, is, and is to be, written in hearts of flesh, soft and tender hearts, and in no other. And therefore it was, that God did promise to take away from his elect the hard and stony heart, and to give them a heart of flesh, an humble and broken heart, because his pleasure and promise is, to dwell with such, to revive and comfort them, and no other. And to speak plainly (howsoever perhaps some do otherwise conceive) it is not our act of believing that doth justify us, but it is the free gift of grace, sealed in our hearts by the Spirit of Christ, whereby God justifieth us; which grace and Spirit, is the cause of our act of believing, or faith, by which we are so often said in Scripture, to be justified, where the effect is named for the cause, by reason it is thereby made apparent unto us; as also (in another sense) we are said to be justified by works, because works do demonstrate and make manifest our faith to others, as it is said of the primitive Church of Rome, that their faith had shined throughout the world, meaning by works, which are the effects of faith. So that Saint Paul calleth the faithful the Epistle of Christ, not so much for their act of believing, as in respect of the grace of God, which was written in their hearts by the Spirit of Christ, by which they did now believe, and cry Abba, Father, as it is written, He hath sent forth the Spirit of his Son into our hearts, which crieth Abba, Father. And for this cause, 
Rom. 8.  the grace of the Gospel is called, The law of the Spirit of life which is in Christ jesus.  
These things being so, what should now let, that children may not be baptised. Are they capable (as we see) of regeneration, and are they not capable of the sign thereof? May their hearts be sanctified by the Spirit of Christ, and may not the filth of their flesh be washed off with water? for the baptism of water, is but the doing away of the filth of the flesh, as Saint Peter speaketh; even as outward circumcision was but the cutting off the foreskin of the flesh, representing the cutting off the sins of the flesh, the circumcision of the heart, as also baptism doth. For the circumcision, which was the cutting off part of the foreskin of the flesh; and that baptism, or washing away the filth of the flesh; we do not say, that the one was a type of the other, but were both types of one truth, (namely) the baptism or purification of the heart by faith. So then, if they both aimed at one thing or end, (as shall appear they did;) then it will evidently appear also, that by virtue of what precept the one was practised, by virtue of the same precept the other is to be performed and practised. It is also said, that whosoever did omit the practice which that precept required, was to be cut off from among the people, that is to say, that such a person ought not to be acknowledged as one in the outward estate of the Church then under the law: so proportionably it will follow, that what person soever, young or old, that is not baptised, he is also to be cut off, (that is) not to be accounted or numbered, in the outward estate of Christians, now under the Gospel. May such believers, as are not sanctified in heart, be baptised, (as before is proved) and may not the children of believers be baptised? Why are the children of believers said to be holy? (the children of unbelievers throwout the whole Scriptures are never said to be holy) doubtless it is because they are in heart holy; or else because they being the children of the faithful, have some promise (as touching the inheritance of life belonging to them) as the children of the faithful had formerly; and so have right to enter into the Congregation, where the ways of life are taught, as they then by circumcision, so these now by baptism, that they may be informed in the ways of the Lord; else would there be no difference, between the children of the faithful, and the children of infidels. So that, to this end, is the unbelieving husband said, to be sanctified to the believing wife, and believing wife to the unbelieving husband; because otherwise, if the unbeliever (in this regard) were not sanctified to the believer, than were their children unclean (that is to say) as the children of infidels, 
Deut. 28.  that have no promise belonging to them, but rather a curse, and therefore are unclean, and may not enter. It is therefore meet, seeing God hath put difference between the children of the faithful, and the children of infidels, that they should be distinguished from them, by some outward sign, concerning the same. And what can they have less than baptism, which can give to no man any more, than the outward name of a Christian, as circumcision did the outward name of a Iew. It doth neither confer, nor confirm grace to the heart of any, no more than circumcision did. It proveth that a man is a Christian outwardly, and it teacheth that he should be so inwardly; and so did circumcision. It prove a man to be a jew outwardly, and it taught that he should be a jew inwardly; 
Rom. 2.  yea a Christian inwardly, to speak fully as the truth is; for every true inward jew, was a true inward Christian. And to be circumcised in heart, was to be baptised or purified in heart, by faith through the Spirit; as also to be baptised in heart, (by faith through the Spirit) is to be circumcised in heart; for so doth Saint Paul in plain words affirm, writing to those Christians, whose hearts were sanctified by faith, saying, And ye are complete in him which is the head of all principalities and powers, In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him up from the dead. In which words (I say) he setteth down expressly, that the baptism which saveth, the baptism whereby we put on Christ, the baptism whereby our hearts are purged and sanctified, and the sins of our flesh done away, whereby we are buried with Christ, and do rise with him, even that which is through the faith and operation of the Spirit, is one and the same, with the circumcision of the heart, which he therefore calleth, the circumcision made without hands, the circumcision of Christ, whereby also it appeareth clearly, and beyond all contradiction, that the circumcision, or the cutting off the foreskin of the flesh, was a sign and true representation of the doing away of their sins, of the cleansing of the heart by faith (as now the doing away of the filth of the flesh with the baptism of water is;) for which use and end, it was also given to Abraham at the first, as this Apostle also declareth in an other place, saying, And he received the sign of circumcision, a seal of the righteousness of the faith which he had, being uncircumcised, that he might be the Father of all them that believed, though they be not circumcised, 
Rom. 4. 11.  that righteousness might be imputed to them also. Where he (I say) fully declareth, that the circumcision of the flesh was given, not to that end and purpose, as the carnal corrupt jews imagined, to teach righteousness to be by the Law (which was to make the promise void, which is to be attained only by faith, and not by works) but is taught and directed to the righteousness which is by faith, through the promise in the circumcision of the heart, which Abraham had, and which all their seed (of whom God made him the Father) were to have; and that the circumcision of the flesh was a sign of, and did teach the circumcision of the heart (if any yet question it) the same Apostles words, (a little before) proveth it, where he saith, For he is not a jew which is one outwardly, 
Rom. 2.  neither is that circumcision which is outward in the flesh, but he is a jew which is one within, and the circumcision is of the heart in the Spirit, not in letter; whose praise is not of men, but of God. Where we see, that there was a jew outwardly, and a jew inwardly; a circumcision outward in the flesh, and a circumcision inward of the heart, in the spirit. The outward had but the name, and did only signify and teach what should be inwardly in the heart; and that in the heart, was the thing itself.  
All these things being now thus clear, we reason thus.  
That if children might once receive the sign of circumcision of the heart, after the old form of the Law, then may they now after the new form of the Gospel.  
But they might once, after the old form of the Law.  
Therefore also now, after the new form of the Gospel.  
That they might once after the old form, is past all question. And that they may now after the new form, we prove thus.  
That which was once for good ends in the time of the Law appointed, and is not by the Gospel disannulled, it is lawful still.  
But it was appointed for good ends, that children should receive the sign of the circumcision of the heart; and it is not by the Gospel any way disannulled.  
Therefore it is lawful now still.  
But these men object and say, that there is no plain commandment, nor example, in the new testament for baptising of children.  
I answer, It saith oft times, that whole households were baptised, without any exception of children; and we have small reason to think, that believers should be barren more than others. The naming of whole households without any exception, showeth plainly, that the Spirit of truth never intended to exclude children. If he had ever intended any such thing, than (doubtless) would he have given some little touch, or tittle, to that purpose, which he hath never done. And to set down in plain words (particularly) that children were or might be baptised, there was then no need, because there were none in those days that questioned it, as there might well, and would (doubtless) have been, if the Apostles had not baptised any, but refused them. If it might be concluded that there were no children in those mentioned Families, as we have small reason to think, that Christians believers, should be more barren than Infidels, (yet) no doubt, in all the Apostles times, some children were offered (as we see some were brought to Christ, and not refused of him) which if the Apostles had once rejected, the jews (especially) would have taken exception against them (as well they might) and have enquired what should be the reason thereof; and also have demanded, why children might not aswell be baptised, as before they were circumcised. And the Apostles would have given them answer, and so by that means your question had been dissolved long ago. But because there were not then, in their days any such questioners, nor any cause of any such question, by them given: therefore they took no care, either to set down in particular, that children were, or might be baptised, nor yet to show any one the least exception against it▪ for they knew it was not a matter of such consequence, as you imagine. If they had either seen or foreseen any such dangerous evil, as you conceive, you see in it, as that it was or would be the mark of the Beast, which the Spirit speaketh of, they would certainly have foretold and forewarned the Church of it (as they have done of other things, which in your sight is of less moment,) that so either it might not have taken such great place as it hath, or else (at least) that the people of God might (without so great difficulty) have seen what a dangerous evil it was, or would come to, and with constancy and comfort have avoided and withstood it; but they being guided by the holy Ghost, have done whatsoever was needful. Again, if there must needs be a plain word, either by some precept or example, expressed, for the proof of whatsoever may be practised among Christians; then where find we any where written, that women (in particular) may partake in the Sacrament of the Supper, though (doubtless) it may be sound proved by argument from Scripture, that women may partake therein, as we have already proved children may be baptised. 
Mr. Smith baptised himself first, and then Mr. Helwis, and john Morton, with the rest.  If I should now demand of you your warrant, for a man to baptise himself; I much marvel where you would find such a practice in all the new Testament of Christ; I am sure it would be a task too hard for you to find. Well, to let pass those things, we will now go on. When the Apostle Peter spoke of the baptism which saveth, lest any should mistake him what baptism he meant, he saith, Not the doing away of the filth of the flesh. So if any of the Apostles or penmen of the Scriptures▪ when they did set down that whole households were baptised, or at any other time, had but said, except young children, it had been enough. And if they had so said, what occasion might the jews have taken, to except and object against it. Might they not have reasoned against it thus: Doth Christ the messenger of the covenant of peace, and Preacher of good tidings, deal more hardly now (in this time of the plenty of grace) than he did before in the time of the law? Might children then be admitted by circumcision into the congregation of the Lord, and may they not now by baptism? They were formerly called jews, and counted of the seed of Abraham, in whom a blessing by promise was to be expected, as namely, that God would call a seed, out of that stock or seed, which should inherit his covenant, whereof circumcision was a sign unto them; and may they not now be allowed the name of a Christian through Baptism? They are the same that they were then, and why should not Christ (in whom the blessing and promise resteth) be the same?  
Thus they might have argued, if it had been so, if the case were now so altered, as touching children; if Christ were not the same, that he then was: but it is otherwise, and Christ is the same, yea (and in regard of the large bounty and plenty of grace, which he hath now vouchsafed) he is more than the same; therefore let not children be denied that which belongeth unto them.  
Christ was much displeased with those disciples that rebuked them that brought little children unto him, that he should touch them, and said, Suffer little children to come unto me, 
Mark 10. 13, 14, 15.  and forbid them not, for of such is the kingdom of God. Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And (the text saith) he took them up in his arms, and laid his hands upon them, and blessed them. Whence it is evident, that little children ought by no means to be denied baptism, because they are such true similitudes of regeneration, of which baptism is a sign; and seeing (also) Christ maketh it an argument against those that would have hindered them to be brought unto him, saying, for of such is the kingdom of God: so that it may be as rightly said, Suffer little children to come to baptism, and forbid them not, for of such is the kingdom of God; of such as be converted and are become like unto little children, doth the Church of God consist.  
Whereas they further affirm, that infant's baptism is the mark of the Beast, and so must be cast away, with every part thereof; because whosoever dieth with that mark on them (without repentance) shall certainly drink of the cup of God's wrath. Which mark of the Beast, is thus deciphered by them: All manner of ordinances which are performed by the ministry of the Church of England (being an Antichristian ministry, whereof infants baptism is one) are none of God's ordinances, but a mark of the Beast.  
From which observe what will follow against themselves.  
Every action which is performed by the ministry of the Church of England, is a mark of the Beast.  
But the marriage of the Anabaptists in the Church of England, is an action performed by the ministry of the Church of England. 
A retortion upon themselves.   
Therefore the marriage of the Anabaptists in the Church of England, is a mark of the Beast.  
Whosoever do retain the mark of the Beast, shall certainly drink of the cup of God's wrath.  
But whatsoever Anabaptist do retain the marriage of the Church of England, do retain the mark of the Beast.  
Therefore whatsoever Anabaptist do retain the marriage of the Church of England, shall certainly drink of the cup of God's wrath.  
Every marriage which is mark of the Beast, must be made void, to avoid the wrath of God.  
But every marriage of the Anabaptists in the Church of England, before their schism from it, is a mark of the Beast.  
Therefore every marriage of the Anabaptists in the Church of England, before their schism from it, must be made void, to avoid the wrath of God.  
Which being true, then cease they to be married, as children to be baptised.  
That the baptism of children, neither is, nor can be the mark of the Beast, spoken of in Reuel. 13. 16. These men might easily perceive (if they were not altogether ignorant and destitute of understanding) what the nature of that mark is. For the mark of the Beast there spoken of, is such a thing (indeed) as young children are not capable of; and therefore they are not set down among those that are said to receive the same. 
Reu. 13.  And he causeth all, both small and great, rich and poor, free and bond to receive a mark in their right hand, or in their forehead▪ Meaning by small and great, such as are so, in regard of. their high and low places and callings in the world: and by rich and poor, such as are rich or poor, in regard of the plenty or scarcity of the riches and things of this world and present life: and by free and bond, they that are at liberty and free, and they that be in bondage or captivity, in regard of any captivity or servitude to men. He doth not say, young and old, which (if young children had been included amongst them) he should have said, because they are all so distinctly and severally named that do receive it. Besides, the mark of the Beast being such a thing as it is, (namely) a voluntary submission and resolute purpose to do and subscribe to all the laws and commandments of the Beast, whether secretly or openly; and to declare and testify themselves to be such as are allied unto him, both by word and deed. And thus (having also made clear this point) we end, hoping that the things which are spoken, will give to those that are not wilful and obstinate, but of a meek and lowly heart, full satisfaction.   

Their seventh point. 

That Church of England is a false Antichristian Church, and aught to be separated from.  
That it is false, and Antichristian, we prove thus.  
That the Church whose Bishop and Ministers, have had their first ordination from the false Antichristian Church of Rome, whereof Antichrist is the head, is false and Antichristian.  
But the Church of England, her Bishops, and Ministers, have had their first ordination from the false Antichristian Church of Rome, whereof Antichrist is the head.  
Therefore the Church of England, is a false Antichristian Church.  
That it ought therefore to be separated from, we prove thus.  
If every false Antichristian Church ought to be separated from, than the Church of England ought to be separated from, because she is false and Antichristian, as before is proved.  
But every false and Antichristian Church, aught to be separated from, as Reu. 18. 4. Come out of her my people. etc.  
Therefore the Church of England ought to be separated from.    
We Answer.  
THe first proposition of this Argument is false. A Church whose Bishops & Ministers have had their first ordination (outward) from the false Antichristian Church of Rome, whereof Antichrist is head, may yet (notwithstanding) be a true Church, and they true Bishops and Ministers, and not Antichristian.  
It is not the outward ordination, which a Bishop or Minister hath (before his conversion) received of a false Antichristan Church, that can either pollute him (benow converted, and called of God) or make the Church to which he ministereth, false or Antichristian: Neither is it the bare outward ordination received of the best Church that ever was in the world, and in the best outward form that is, that can make either him that receiveth it, a true faithful Minister of God, or the Church to which he ministereth, a true Church of Christ; But he may be, both a false teacher, an Antichrist, and his Church false and antichristian, notwithstanding. Those false teachers and Antichrists, that were in the Apostles times, had (no doubt) their first ordination from the true Church of God, in as good an outward form, as any is, or can be; and that Church or people, that were led by them, could not choose but be unsound.  
The Scriptures (foretelling of false prophets, false teachers, Antichrists, and of the great Antichrist which should arise, describeth them to rise, not from among the heathen or jews (as some imagine the great Antichrist shall) but in, and out of the Church of God, even of and from among those that should succeed the Apostles and Elders of the Churches (which the Apostles did plant) succeed (I say) as touching the outward ordination in the external offices and places of them.  
Saint Paul being near his departure from his labours, to the Lord, calling the Elders of the Church of Ephesus together, 
Act. 20. 25, 26. 27. 28. 29. 30▪ 31  forewarned them, saying, And now behold I know, that ye all amongst whom I have gone preaching the kingdom of God, shall see my face no more; wherefore I take you to record this day, that I am pure from the blood of all men, for I have kept nothing back, but have declared unto you all the counsel of God: take heed therefore unto yourselves, and to the flock, whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. For I know this▪ that after my departing shall grievous wolves enter in among you, not sparing the flock. Moreover of your own selves shall men arise, speaking perverse things to draw disciples after them. Therefore watch and remember. These were such as the holy Ghost had made overseers; so that their outward calling, ordination, and succession, could not be excepted against; and yet we see what Paul foretells, and forewarns them of. Again, Saint john speaking of Antichrists, that rose in his time, 
1. joh. 2. 19  saith, They went out from us etc. And Christ himself foretelling of the abomination of desolation, which should be set up by the great Antichrist, saith, that it shall stand in the holy place, where it ought not, When ye therefore shall see the abomination of desolation, 
Mat. 24. 15.  spoken of by Daniel the Prophet, stand in the holy place, Meaning by the holy place, the Church of God, the place where God dwelleth, and is worshipped, as Saint Paul declareth, saying, Let no man deceive you by any means; 
2. Thes. 2. 3. 4.  for that day shall not come, except there be a departing first, and that the man of sin be revealed, the Son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God, sitteth in the temple of God, showing himself that he is God. According as the Prophet had spoken of him long before, prophesying also of his destruction, saying. How art thou fall'n from heaven, 
Esa. 14. 12. 13. 14.  O Lucifer, son of the morning, how art thou cut down to the ground, thou that didst weaken the nations, and saidst in thine heart I will ascend into heaven, I will exalt my throne above the stars of God, I will sit also upon the mount, even the holy mount, of the congregation (of God) in the sides of the North, I will ascend above the height of the clouds, I will be like the most high. So that the great Antichrist was to sit, and doth sit, even in the Church, in the Temple of God, in the place where (indeed) he ought not to sit. If then all these things be so, as these Scriptures do declare. If it be not the outward calling, ordination, or succession in the offices and places of the true Elders and Ministers of God, 
joh. 10.  in the outward state of the Church of God, that can either make them true faithful Ministers of God, such as come by the door, as Christ speaketh; Or the Church, of which they are overseers and ministers, the true holy Church of Christ: but that these Elders and Ministers may yet nevertheless prove false Prophets, false teachers, grievous ravening wolves in sheep's clothing, Antichrists etc. And the Churches be corrupted by them, robbed, and devoured, both outwardly and inwardly, and become even heathenish and Antichristian. And that these deceivers shall rise in the Church of God, and be such as have had their outward ordination and succession, from hand to hand (as it were) even from the Apostles. And that the great Antichrist himself shall sit in the holy place, in the temple of God, upon the holy mount of the congregation of God, above and beside the stars of God. What reason have we then to think, I say (this being so) that the outward calling, or ordination, which the Elders, and Ministers of the Church of England received (at first) from the Church of Rome, should make either them, or the Church false and Antichristian? It was not the outward ordination, or succession in the offices, and place of the Elders, that did corrupt any of them before mentioned. (Nay) The Bishop of Rome himself, might have been Bishop of Rome long enough, to this day, to the day of Christ's coming in the clouds of heaven, and have done his master Christ good service, If he had kept the first faith, If he had lived the first life, If he had successed the Apostles and Elders, (in faith, in doctrine, in exhortation, in patience, in temperance, in meekness, in mortification, in love, in good works, in feeding the flock of Christ, and giving them their meat in due season) as he did succeed them in outward place; he had then been a Scribe well taught in the kingdom of God; A faithful Bishop, an Elder worthy of double honour, and happy had that flock been of which he had been an overseer, and his master at his coming would have said, 
Mat. 24. 46.  Blessed be this servant. But seeing he failed in all these things, and did not succeed his Elders in this way, and order of succession, (as all their true successors to this day have ever done) seeing his heart was evil and unfaithful, ambitious, covetous, and loved pleasures and voluptuousness more than God; and said in his heart, My master will defer his coming, and therefore take upon him to smite his fellows, 
Math. 24. 48, 49, 50, 51.  to eat and drink with the drunken; his Lord will come in a day which he thinketh not on, and in an hour that he is not aware of, and will hew him in pieces, and give him his portion with the hypocrites; and unhappy is the flock that hath him for their shepherd.  
The Church of Rome was once a glorious Church, not in regard of any such pomp and princely state as she that now is, sits in, which (poor virgin) she was never acquainted with, but in respect of the light and brightness of her faith, 
Rom. 1. 8.  as Saint Paul testifieth, which (by reason of the fruit it did effect and bring forth in her) shined, and made her face to shine throughout the world. She was a sister and daughter of that woman which john saw so wonderfully and heavenly decked and adorned, and which he describeth, saying, 
Reuel. 12. 1.  And there appeared a great wonder in heaven, a woman clothed with the Sun, and the Moon under her feet, and upon her head a crown of twelve stars: that is to say, she had put on Christ, he dwelled in her heart by faith, she was clothed with him, his righteousness covered her nakedness and all her defects, and made her beautiful within and without; she had the earth, and all earthly glory, under her feet, as transitory and vain; she was mortified to sin, and to the pleasures thereof; and her soul's delight was with her Lord in heaven, where he was ascended, and yet remaineth; and her crown of state, which she had on her head in those days, was the Lambs twelve Apostles, whose doctrine and example of walking, were her guide and pattern; and who, as they had received of the Lamb the word of God, so they left it with her, to be her light and leader in the desert, when her public guides should fail her, of which word of truth (not so much the letter, as the spiritual true intent thereof) she and her children (her true successors) have been the sustainers and pillars of, to this day.  
This was once (of a truth) the estate of the Church of Rome, as also of other Churches elsewhere, but (alas) it lasted but a while, it fared with her as with the rest: for by the bloody persecution of the great red Dragon, 
Reuel. 12.  her outward beauty was defaced; she was dispersed, and forced to fly with them into the wilderness; and then (after a while) when the storm of persecution was over, and that a calm began to be settled, so as she began to conceive some hope of recovering her first estate, 
Arianisme.  heresies sprang up, and were maintained with great force, on the one side, and carnal security grew on the other; and that iniquity might be increased, according as the Lord had foretold, 
Math. 24. 12.  the love of many waxed cold. The mystery of iniquity, which began to work in the Apostles times (they being departed) took now faster footing, according to their words, and strove daily to perfection; and at last, he that letted, was taken away, and the man of sin (Antichrist) was revealed, and set up in the throne of the Dragon; and the Dragon's religion was by him and his, so commanded, and commixed with the external profession of the name and religion of Christ, as that no man could partake of the better, but he must partake of the worse. For after that the Bishop of Rome had obtained at the Dragon's hands, that his Church should be the Mother of all other Churches, and that all must crouch and bend to her, and that he became Lord and master of all; then did he (among the rest of his requitals) entertain and command such part of the Dragon's religion and church-service, as might give him the best content, and most advance his own temporal state of glory. So that having once obtained the Dragon's seat, and that all his heads, hills and horns were his, he thought he might now do what he list, fell to desolating of the true worship of God, 
1. Pet. 2. 5.  and to consuming of the Saints of the most high (the remnant of the true Spouse, the children of the woman, before described,) and pulled down the daily and spiritual sacrifice, which they (the spiritual house of God) offered up acceptable to him by jesus Christ, 
Dan. 9 27.  cast the truth to the ground, as the Prophet had foretold of him, brought in and set up the abominable and most execrable religion of the heathen, compounding it, and dignifying the parts, practice, and practisers of it (the more to delude the world) with the names and titles of God, Christ, holy Spirit, the word of God, his holy Church, his worship, Service, his holy Sacraments, and Saints. And that he might have all in obedience, made such laws, by the advice of his privy council, that whosoever would not worship the Beast and this image of the Beast (the idols and abominations of the heathen and pagans) should by the executioners of his will, be taken and killed. And because he would be sure to know his own, and to find out all that would not submit, caused all, both small and great, rich and poor, free and bond, 
Reve. 13. 16, 17  to receive a mark in his right hand or in his forehead; and that no man might buy or sell, save he that had the mark, etc.  
Now when once things were come to this pass, it was no longer time (for any soul that would be saved) to stay; and for this cause it was, that Christ commandeth, saying, 
Reuel. 18. 4, 5.  Come out of her my people, that ye be not partaker of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities.  
And these were the very reasons, why at the first the Church of England separated from her, and also why so many of other nations did forsake her. When Wickliff, Husse, Tindal, Luther, Cranmer, Latimer, and others, forsook the Church of Rome, and came out of her, they stood not to make question about their outward calling or ordination they had received before of the Church of Rome; but God having called them now, by a more special heavenly calling, to preach his truth, they stayed not for, neither did they look after another; Nay, if they had, the truth might have lain hid, & we might have sat in darkness until this day; but they finding the approbation of God and his people, It was enough.  
Let me ask? If God should vouchsafe to call the Bishop of Rome, the Pope that now is, and that he should forsake all those abominations, which he now liveth in, and become such a Scribe, Bishop, or Elder, as (before) we have described; who would condemn him, or call him Antichrist, for that he was once the Pope of Rome, though he had never other outward ordination, more than the approbation of God and his people, or who would call the people that should embrace him, Antichristians? doubtless, not any of the children of wisdom.  
Agiane, presuppose that the state of all Europe were now as it hath been heretofore, all under Antichrist and his Church; and that God should call one of the Bishops of that Church out from them, and in due him with the knowledge of his truth, by his word & Spirit▪ and that there be a necessity as thou sayest, that he must have another outward ordination, before he can Minister the word of God unto any people, so as to be a Bishop or Elder unto them; whither wouldst thou have him to go for it, or where wilt thou find an Eldership to ordain him? In Europe there be none, all are Antichristians. Wilt thou have Apostles again, to lay a new foundation, and must they ordain new Elders before their can be a true constituted Church with her offices and ordinances, as thou termest them? Is this thy judgement? It may be, if it be not; Nay, it must be, if thou hold thee to thy former; It hath been the opinion of some of thy predecessors, that held themselves as wise as thyself whatsoever thou art, as for instance, there were (among others) three Brethren, ancient Separatists from the Church of England, living sometimes in the City of London, their names were Legate, these held it stiffly, that their must be new Apostles, before their could be a true constituted Church, and they drew it from this their ground, the one was called Walter Legat, who about twenty years since was drowned, being with one of his brethren washing himself in a river, called the Old Ford; Another of them called Thomas Legate, died in Newgate about sixteen years since, being laid there for the Heresy of Arius; The third called Bartholomew Legate, was burnt in Smithfield about ten years since, being condemned for the same Heresy of Arius, for they all held, and stood stoutly for the same also. These Legates had a conceit, that their name did (as it were) foreshow and entitle them, to be the new Apostles, that must do this new work; but you see what became of them. There was also one john Wilkinson, another ancient stout Separatist, who with diverse that followed him, held the same likewise, drawing it from the same ground, as a necessary consequence thereof, who also came to naught. But if there be any yet that will needs have new Apostles, as no doubt there be; for their carnal contentions work still to that point; then let me ask thee, whence must they come? who shall send them? Christ is ascended, and he doth not now appear to call, and send any, as he did the Apostle Paul; and Apostles must be such as come from the presence of the Lord▪ and have seen him; For which cause Saint Paul saith in the defence of his Apostleship, 
1. Cor. 9 1.  Have not I seen the Lord? etc. And he that was to be in judas his room, 
Act. 1. 21. 22.  must be one that had been conversant with the Apostles the time of Christ's being then on earth, an eye witness to publish that which he saw and believed. So that Apostles thou canst not upon any good ground expect.  
If thou sayest, the Church may ordain n●● Elders.  
I ask, whence came that Church? who plant 〈◊〉 first? can there be an Orchard of fruitful trees, and was there not a husbandman that planted it? Can faith be without preaching? or can there be a Church without faith? If thou hast found a true Church, find but out him that planted it, that first preached the word of God unto it, whereby it believed, and became his Church, thou hast found an Elder, fear it not; thou needest not make further enquiry from whence he came, or who ordained him; he could not do such a work, except God sent him, though he came from Rome. If thou sayest, Evangelists may preach the Gospel to the people, and ordain Elders, as Timothy and Titus did. It is true; but where be they who shall ordain such, and send them to do this? Apostles we have none. If thou sayest, disciples may preach, 
Luk. 10. 1.  as the seventy did etc. I ask still, who made those disciples? Didst thou ever know a field bear good wheat, that was never sown? If thou hast found good disciples, doubtless, there was one or other that did first inform them. So that thou mayst see, thou art still in the same case thou wert in, and that of necessity it will follow, that if there can be no true Church, till there be a new outward ordination, than there will never be a true Church. Wherefore we conclude, against thee, and against all that are of thy judgement; that as you err greatly in all your former points, so in this: and as many of the former do agree with the ancient errors of the Antichristian Church of Rome; so doth this; for they deny God's predestination, and election of some particular persons in Christ, to grace and life, from the foundation of the world, and so do you; They teach free will, and falling away from the best grace, and that the certainty of man's salvation doth depend upon his acts of faith, obedience, and continuing therein, and so do you; They teach that outward ordination and succession doth make, constitute, and prove a true Church, and so say you in part, if not in the whole. That whereas you charge others to be of Antichrist and his Church, it is evident, you are more nearly allied to her, by these deceitful doctrines of hers, than they can be, with the things ye charge them with; Nay, they may notwithstanding be free from her, when you shall by this means be found children of her.  
If outward ordination and succession in that kind, do make, constitute, or be an Argument sufficient to to prove a true Church, a Church wherein Christ dwelleth, against which the gates of hell shall not prevail, to which Christ hath given the keys of the kingdom of heaven, 
Mat. 16. 19  and power to bind and to lose, to remit and to retain sins, which is the pillar and ground of truth, 
1. Tim. 3. 25.  which hath the spirit of truth, which Christ promised to be with unto the end of the world; and that wheresoever two or three of them should be gathered together in my name, 
Mat. 18. 19  he would be in the midst; (for all these treasures, and many more do belong to the true Church, which is the body and spouse of Christ;) then the Church of Rome hath as good ground for the proof, and confirmation of herself, to be the same true Church, as any Church else whatsoever; nay, better ground than any other can show. And therefore her children (which stands for her, and do plead her cause) take this to be, and do use it as the strongest and most invinciblest argument they have to prove their Church to be the only true Church, this day extant; and that all Churches and Christians, ought therefore to come under her government, to be taught and nurtured by her, to submit to her counsels, ordinances, canons, decrees, doctrines of faith, rules for manners, ceremonies, censures, and whatsoever she shall impose, because what such a Church (which hath those forenamed privileges) shall agree upon, teach or command, is truth, and may not be questioned or opposed, 
Act. 15. 28.  and therefore it is said, For it seemed good unto the holy Ghost and to us.  
But we utterly deny any such ordination or succession, to make, constiture, or to be an argument sufficient to prove such a true Church; and affirm, that a Church may be false and Antichristian, notwithstanding the same. For although there be such an ordination and succession, a Church, against which the gates of hell shall not prevail, as the Lord himself declareth, saying, And upon this rock will I build my Church, 
Math. 16. 18.  and the gates of hell shall not prevail against it; to which all those former privileges do belong, and are to continue with unto the end of the world; yet we deny that kind of ordination and succession to be it, or to have any of those privileges belonging thereunto, but that it may be (notwithstanding) an utter adversary to the true succession, and to all those her treasures; which we prove thus:  
That kind of ordination and succession, which have opposed the word and truth of God, that have persecuted and murdered his servants (from time to time) for the preaching and maintaining of the same truth and word of God, is not (nor can be) that ordination and succession, or church, against which the gates of hell shall not prevail, nor to which any of those treasures do belong, but may be an adversary both to it & them. But the outward ordination and succession in the rooms, public offices and seats of the true Elders and Priests of God, (which is the best ordination and succession, the Church of Rome that now is, hath, or can plead for herself, and which the separations do contend for) have opposed the word and truth of God, have persecuted and killed the servants of God, which preached and maintained the same his word and truth, and for the same cause. Therefore the outward ordination and succession, in the rooms, public offices and seats of the true Elders and Priests of God, is not (nor can be) that ordination and succession, or church, against which the gates of hell shall not prevail, or to which, any of her privileges do belong, but may be an utter adversary both to her and them.  
And that such an ordination and succession, as the Church of Rome and our Separatists pleadeth and contendeth for, have done, and may do all these evils against the truth and true servants of God, is evident by those Priests, Elders and Scribes of the Church of the jews, who had their outward ordination and succession from the former Elders and Priests, yea from Moses and Aaron, and sat in their seats, and supplied their places, and yet (nevertheless) were the great opopposers of God's word and truth, and the persecuters and murderers of the Prophets and righteous men of God, which preached the same his word and truth from time to time, as Christ himself often affirmeth to their faces, 
Math. 21.  and foretelleth them in a parable, that they would be the betrayers and murderers of him also, which shortly after came to pass.  
And the Church of Rome (for her part) hath showed herself in enmity to the truth, and bloody proceedings against the maintainers thereof, (for above a thousand years) not only to equal, but to outstrip jerusalem, and to be even the perfection and full accomplishment (as it were) of all abominations & cruelties, against the truth of God and his Church, according as Christ (by the ministry of his Angel unto his servant john) testifieth, 
Reuel. 17. 5.  where he calleth he, The Mother of Harlots and the abominations of the earth; and foreshoweth how drunk she would be with the blood of the Saints, and with the Martyrs of jesus. And as he laid to the charge of the Scribes and Pharisees of his time, the blood of the righteous that had been slain, 
Math. 23. 35.  from Abel to Zecharias; 
Reuel. 18. 24.  so he chargeth these with the blood of all that ever (for the truth) should be slain upon the earth, and with his own blood also, because they and those that crucified him, are all of one house and generation, even from Cain to this day, being the right and true successors of one another in evil. So that their main argument of succession, in the rooms & chairs of the righteous servants of God, availeth them nothing to the purpose they aim at, seeing this, not only may be, but is their condition notwithstanding. For, as they were not of Abraham's seed, which came of Abraham after the flesh, nor they (all) Israel, that came of Israel; and as that was not circumcision, which was outward in the flesh; nor that baptism, which washeth away but the filth of the flesh: so neither is that the true heavenly and spiritual succession, which is outward, by an external ordination and succession in the rooms and seats of the righteous servants of God; but the true and heavenly succession (which have all those heavenly treasures belonging to it) is that which Christ hath built upon the rock, are they that have the faith of Peter, of john, and the rest of the Apostles, even those lively stones, which Saint Peter speaketh of, who are by faith built upon Christ the chief corner stone, 
1. Pet. 2. 4, 5, 6, 7, 8, 9  like as Peter was, and so are made a spiritual house by this means, and do offer up spiritual sacrifices acceptable to God by jesus Christ, and are that chosen generation, that royal priesthood, holy nation, and peculiar people, which he describeth, who have received spiritual gifts from above, 
Ephes. 4. 7, 8, 9, 10, 11, 12, 13.  as Saint Paul testifieth, saying, Wherefore he saith when he ascended up on high, he led captivity captive, and gave gifts to men. According as Saint james saith, Every good and perfect gift is from abou●; and cometh down from the Father of lights, 
jam. 1. 17.  with whom there is no variableness nor shadow of turning. That as they only are the seed and children of Abraham, that have the faith and works of Abraham; and as the circumcision of the heart, is the true circumcision; and as to have the heart sanctified by faith through the Spirit, is to be baptised with the baptism which saveth, to put on Christ by baptism, and to be a true Christian: so likewise, to be a true Pastor or Elder, is to entertain by the door first, even through Christ, by faith; for he is the door & the way, whereby every true Pastor must enter, and to be called and ordained of God, by those heavenly gifts of Christ, whereby they are made able Ministers of the new Testament; and then in the second place, to be approved and justified of his Church and children of wisdom. For the calling of a true Minister of God, and that which maketh him so to be, is as heavenly and spiritual as that which maketh a true Christian; else every true Christian had a greater privilege than every true Minister of Christ, which (doubtless) is not so, but rather every true Minister hath a greater; yea such are the gifts of the Spirit, which Christ since his ascension hath given to his Church, for the administration of the Gospel of peace, that whereas he gave this testimony of john, that in regard of the gifts of the Spirit, which were given him for the administration of repentance, a greater Prophet than john, was never (before him) borne of women, 
Luk. 7. 28.  yet nevertheless he saith, that he which is least in the kingdom of heaven, is greater than he; meaning the least true Minister of the Gospel, the word of reconciliation.  
And if yet they allege for their separation, as their manner is to do, That in the Church of England there be many very superstitiously minded, many ungodly, proud, covetous and unclean persons, both in the public office of the ministry, as also of the people, who do partake as well in the Sacrament of the Supper, as in the administration of the word: let them remember what hath been manifested before, as touching the estate of the Churches in the Apostles times, how that there were then in the Churches, 
2 Cor. 11. 13.  false Apostles, false teachers, 
Philip. 1. 15.  deceivers, some that preached Christ through envy, 
2. Pet. 2. 14.  some that had eyes full of adultery, and that could not cease from sin; some that made merchandise of the people; 
1. Cor. 6. 6.  some who went to law one with another, and that amongst the infidels; covetous, wicked, proud, lascivious persons, which had not repent of their wickedness; 
Phil. 3. 18. 19  some that made their belly their God, whose glory was their shame, who minded earthly things; 
1. Cor. 11. ●●.  and some, that at the Sacrament of the Supper were drunken, and despised the poor; these and diverse other evils were in the Churches, and yet no separation to be made from any of them, only the Apostles, sharply reproved those deceivers, as evil doers, and warned the people with tears to take heed of them, and of their evils, and to shun them.  
Again, there were some that with conscience of the very Idols of the heathen, did eat things in sacrifice to the Idol, 
1. Cor. 8. 7.  as Saint Paul affirmeth, saying, For some with conscience unto the Idol unto this hour, eat it as a thing offered unto an Idol. Declaring unto them, that the things which the Gentiles sacrificed, they sacrificed to Devils, and not to God, 
1. Cor. 10. 20. 21. 22.  and said, I will not that you should have fellowship with Devils, ye cannot drink of the cup of the Lord, and of the cup of the devils; ye cannot be partaker of the Lords table, and the table of devils. Do ye provoke the Lord, etc. And by this it appeareth, they came also to the Lords table, though as Saint Paul told them, they could not truly and spiritually partake thereof, so long as they did partake of the other. Yea it is evident, that these corinthians were much addicted to their old heathenish superstitions; For Saint Paul in his next Epistle doth again call upon them, saying, Be not unequally yoked with Infidels, 
2. Cor. 6. 14. 15. 16. 17. 18. 19  for what fellowship hath righteousness with unrighteousness & what communion hath light with darkness, and what concord hath Christ with Beliall, and what part hath he that believeth with an Infidel, and what agreement hath the Temple of God with Idols? for ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them▪ and will be their God, and they shall be my people; wherefore come out from among them, and be ye separate from them, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty.  
Here we see by the plain commandment of God, & exhortation of Saint Paul, that a separation ought to be made from all kind of Idolatry and unrighteousness of the heathen, and from all fellowship with them in their unclean things. But here is no separation from the Church, though these superstitious Christians were in it. Nay, it is evident, there was never any separation admitted, 
Such as were carnal, having not the Spirit.  either by word, or by example, (except by those that separated themselves to make sects, which are reproved by the Apostles) until such time as by the malice and subtlety of the Devil, 
jud. 19  and through the pride and wickedness of the Bishop and Church of Rome, after they had gotten jurisdiction over all, that they had brought into the Church the Idolatries and abominations of the Pagans, and so cunningly compounded them, with the name and religion of Christ, that no man could partake of any good among them, but he must partake of the evil also. Then, and not till then, 
Reu. 18. 4.  I say, the Lord commanded saying, Go out of her my people, that ye be not partaker of her sins, and that you receive not of her plagues. This was not, because there were many offenders in the Church of Rome, nor because of their personal presence in the Assemblies, but because the Lord would not have his people partake, (in their own persons) of their sins; which if they continued with them, could not be avoided.  
Neither was there a separation to be made from the Church of the jews, as bad and as cruel as it was, but Christ and his Apostles did always both by word and example, teach the contrary; only the false doctrine and hypocrisy, and wickedness of the jews, they warned the faithful to take heed of.  
And as concerning the Church of England, which thou so much contemnest, although there be many evil workers, ungodly, and unregenerate persons▪ superstitiously minded, as well of the Ministry, as of the people, as out of all doubt there are. For if, of but twelve Apostles, 
Note, how that there were ever in the purest Churches, such as were bitter one to another, full of strife, seditions, & all manner of evil works, which are condemned by the Apostle to be earthly, sensivall, and devilish.  one was a Devil; and that there were false Apostles, and false teachers, proud, and covetous, in the primitive Churches, and false brethren, belly gods, and such like, when Christians were but few in number; How should it be, but there must now be many; yet this is not sufficient ground for thy separation. Nay, suppose (as the truth is) that the faithful be but few in number, and rare, as the dust or oar that gold cometh of, and the ungodly as common as the clay that men make pots of, as the Prophet speaketh; For doubtless, if God said of the Israelites, that though their number were as the sand of the sea, yet but a remnant of them should be saved; 
Esa. 10. 22.  we have no reason to think it should be otherwise with us; Nay, Saint Paul showeth plainly, that God will finish the work, and cut it short in righteousness, 
Rom. 9 27. 28.  because a short work will the Lord make upon the earth. Yet what of this, thou hast no ground from hence to prove a separation. Nay, unless thou canst prove that the Church of England, hath set up, and doth command the Abominations of the heathen, as doth the Church or Rome, and so mix them and Christian religion together, as thou couldst not partake of the good, but thou must partake of the evil, and so sin against God in thine own person, thou hast no ground at all for thy separation. Art thou offended because God hath been so gracious to this kingdom, above all other nations, in causing the Princes and Kings thereof (now in these latter days) to set their helping hands to the repairing and building up again of the decayed walls of jerusalem, and to the restoring of the morning and evening sacrifice of praise and thanksgiving, as it was in former time, and in the days of old. Dost thou not know it was the word of truth, the sword which proceedeth out of the mouth of the Lord, ministered by his faithful servants, whom he raised up in these latter times, which hath been the cause of the revolt of the Church and Kingdom of England from the abominations and tyranny of the Church of Rome, and that God hath done it for his chosen sake, according to his word, art thou not bound to be thankful unto God for the same, and with gladness of heart to embrace all the good he hath vouchsafed, yet so as not therewithal to justify any of the present evils, nor yet to rest thyself secure in that good which is in being, as if all things were already come to their full measure, and so exclude thyself from all future grace and truth, which God hath decreed (in and by his word) to bring to light. For as the truth and daily sacrifice (which Christ and his Apostles did erect) were not all wholly (in a moment) cast to the ground, nor the abomination of desolation set up at full in one day, but that the one increased by degrees, and the other wasted accordingly: so must it now be in the restauration; as then iniquity and falsehood increased, and truth and love faded and waxed cold, so now (on the contrary) iniquity and falsehood must consume and be expelled, and truth and the love thereof must increase and come to their place again; judgement was to begin at the house of God, but it must end in the house of iniquity.  
Learn therefore now to be a wise, let the confusions which the heady extremes of those carnal contentious times have brought forth, admonish thee to take better heed; embrace thankfully, and make right use of the present good thou seest in place; shun the evils, and labour to increase in the wisdom which is from above; doubtless, there are great riches and treasures with God to be attained, such as the carnal mind shall never see nor know; converse with the wise and holy in heart, such as are spiritual and heavenly minded, have special fellowship with them, pray, weep, and rejoice (daily together) with them; call often to mind the hope of the joy and glory ye shall receive in the world to come, in the day when Christ your Lord shall appear; hope, love, and long for his appearing, and edify yourselves with these things; pray unto God, and use all good means (according to your measure and place) to redress what is amiss in others; labour (through patience and meekness) to win them to the truth, and love thereof; so shall ye be profitable members of the Church of God, diligent and faithful servants of Christ.  
You are not ignorant (I suppose) of the manifold mischiefs that men have fallen into, by reason of the fleshly wranglings which have been in these late times, what confusion, division and distraction there is among the people; what and how many sundry opinions and several sects there are, yea sects upon sects, division upon division, error upon error, hath been bred and brought forth. Many have risen (in these latter times) speaking perverse things, to draw disciples after them, to get themselves a name, the devil deluding them through pride, under pretence of some excellent way of truth, which he makes them believe is revealed unto them. As first, for the Church of Rome, all the world seeth what confusion, what fearful delusions are therein, what multitudes of sects of new devised orders of Priests, 
Note, that these strive are (only) about forms and outward ordinations, which lead to nothing but contentions.  of Friars, each drawing a train after him; and now (since the light of the truth hath broken forth) what strange contentions have been raised in the Church of God about things of no moment (when great and weighty matters have been neglected,) and what emulations, divisions and separations have bred thereupon; and then, how after this, people being in distraction, have run from one sect and error to another, from separation to separation, dividing themselves into many several sects, to Anabaptistry, wherein (a-againe) are divided into five or six sundry sects, each hatefully condemning other, holding (also) many dangerous errors, some to expect new Apostles, some to the heresy of Arius; and some others (who being, as it were, distracted with these things) have fallen to another (the most blasphemous and erroneous sect this day in the world) commonly called by the name of the Family of love, whose author was one Henry Nicolas, or H. N. for so they will have him called, that is (as they expound it) Homo Nows, the new man, or the holy nature, or holiness, which they make to be Christ, and sin they will have to be Antichrist, because it is opposite to Christ. They say, that when Adam sinned, than Christ was killed, and Antichrist came to live. They teach, that the same perfection of holiness which Adam before he fell, is to be attained here in this life; and affirm, that all their Family of love are as perfect and innocent as he. And that the resurrection of the dead, spoken of by Saint Paul in the 1. Cor. 15. and this prophecy, Then shall be fulfilled the saying which is written, O death, where is thy sting? O grave, where is thy victory? is fulfilled in them, and deny all other resurrection of the body to be after this life. They will have this blasphemer H. N. to be the son of God, Christ, which was to come in the end of the world to judge the world; and say, that the day of judgement is already come; and that H. N. judgeth the world now by his doctrine; so that whosoever doth not obey his Gospel, shall (in time) be rooted out of the world; and that his Family of love shall inherit and inhabit the earth for ever, world without end; only (they say) they shall die in the body, as now men do, and their souls go to heaven, but their posterities shall continue for ever. This deceiver describeth eight through break of the light (as he termeth them) to have been in eight several times from Adam to the time that now is, which (as he saith) have each exceeded other; the seventh he alloweth jesus Christ to be the publisher of, and his light to be the greatest of all that ever were before him; and he maketh his own to be the eighth, and last, and greatest, and the perfection of all, in and by which Christ is perfected, meaning holiness. He maketh every one of his Family of love to be Christ, yea and God, and himself God and Christ in a more excellent manner, saying, that he is Godded with God, and codeified with him, and that God is hominified with him.  
These horrible blasphemies, with diverse others, doth this H. N. and his Family teach to be the everlasting Gospel, which the Angel is said to preach in Revelation 14. 6. and himself to be the Angel, yea and the Archangel which is said to sound the great and last trump, Reuel. 11. 15. They profess greater love to the Church of Rome, and to all her idolatries and superstitions, than they do to any Church else (whatsoever) except themselves. They wickedly abuse these words of Christ, 
Luk. 13. 32.  I must walk to day and to morrow, and the third day I shall be perfected; and say, that by to day is meant the time of jesus Christ and his Apostles; and by to morrow, all the time of the religion of the Church of Rome; and by the third day, this their day of H. N. and his Family, wherein they will have Christ to be perfected. And they do compare all the whole religion of the Church of Rome, to the law of Moses; affirming, that as God did teach his people by those shadows and types till jesus Christ came, so he hath taught the world (ever since) by the images, sacrifices, and filthy heathenism of the Church of Rome, till this wretch H. N. came, and now he must be the only chief teacher, God's obedient man, yea his son, as they blasphemously call him; he (by his Gospel) must make all perfect. They will outwardly submit to any kind of religion, and to any idolatrous service whatsoever, pretending it is not the body that can sin, but the soul. They will be Priests in the Church of Rome, and act their Service after their manner of devotion; and as Satan can transform himself into an Angel or light, so they can thrust themselves (likewise) ●o be public Ministers and Preachers in the Church of England; yea into the King's Chapel, and to be of his officers and messengers, so bold they are, even at this present; and so close and cunningly they can carry themselves (being directed thereto by their Master H. N.) that ye shall hardly (ever) find them out. They will profess to agree in all points with the Church of England, as also with the Church of Rome, if they should be examined by them, only this, they will not (lightly) deny their Master H. N. nor speak evil of him or his writings, 
Notes how to discover a Familest.  if they should be put to it: and there is no way but this whereby to discover them, I say, to put them to the denial and abjuring of him and his writings, and to pronounce him a blasphemer, and his doctrine blasphemous; this they will hardly do, unless they be not yet his full disciples.  
These horrible blasphemies, & wicked actions (which I hate to describe) but that I desire Christians should take notice of them, and beware) doth this blasphemer and his blasphemous sect, teach and practise. But I cease, sighing and sorowing in my heart, (God doth know) to see that the devil should work such mischief now in this last time, wherein (I know) God will have his truth to prosper, and most of all, because many silly souls are taken in their snares like poor unwary birds (in time of winter, when food is scarce) seeking for relief. Alas, what may be the cause of this? Is there not some great fault in those that should give light to the world, who sit in the places of the stars of God. Doth not their negligence & coldness drive the people into these extremes? or are the violent courses, and carnal contentions of some other the cause thereof, or is it both? doubtless, they are both great causes thereof, the devil being the chief Author, for there is nothing that he doth envy more, than the power of truth and godliness; if he cannot work all men asleep, by cold carnal security, as he doth the most, he will (if it be possible) deceive the rest by some pretended strict way of truth, for his aim is to deceive all, he spareth none. O that the watchmen (therefore) would lay these things to heart, and examine themselves, by the examples of the holy Apostles, and rules which they have set down, to prove them by? What will it avail you (in the day of account) that ye have been called the Ministers of God, the Shepherds of his flock, when ye have not done the office of faithful Ministers and Shepherds to his flock, what will your pleasure, your profit, your praise and estimation of men (in that day) do ye good Ah dear Sirs, take heed, it concerneth yourselves much, as it doth the people also. To be called the Ministers of God, is a high and honourable title, but a thousand times more honour it is, to be a faithful Minister of God, in deed, and in truth; what though you be not esteemed of the world; nay? what if ye be despised and hated thereof? what though you should be destitude and afflicted, and undergo hunger, thirst, cold, labours, watchings, weep, perils, prisonments, sword, etc. Christ saith, I was an hungry, I was athirst, I was naked, sick in prison, &c, he meaneth you, if ye be his servants; if ye partake not with him in his sufferings, how can ye look to reign with him, if ye follow him not in the regeneration, ye shall not sit on thrones with him. What will these words of the Lord avail or concern you, where he saith, And God shall wipe away all tears from their eyes: and there shallbe no more death nor sorrow, neither shall there be any more pain. If ye never knew what any of these things meant, it is better to sow here in tears, that we may hereafter reap with joy, then to laugh here, and weep for ever; Let not therefore (I humble beseech you) the fear of the loss and favour of friends, of your pleasures, profits, praise, or estimation with men, or whatsoever this world can afford, keep you from following the Lord, in whom there is great reward, oh happy is the soul that can forsake all these things for the love of Christ, and his Gospels' sake, for he shall receive an hundred fold more (such treasures as cannot be uttered) even here in this present time, and in the world to come life everlasting, fear not, (if ye can cast your care on him) certainly he will not see you left destitute: Never shall any man know what the treasures of wisdom, and riches of his grace, in the Gospel are, except he can prefer them in his heart, above all carnal things whatsoever, nay, except he can truly forsake them all, and himself also, for love thereof, neither will God (else) ever take pleasure in him, or impart unto him his secrets, let him be how skilful, how learned, how esteemed of men soever. But he that can like the Merchant, sell all he hath, and purchase the field wherein the true treasure lieth, he shall not only be rich himself, but be able to make others rich thereby, according also as Christ saith, Whoseever believeth in me, as the Scriptures hath said, out of his belly shall flow rivers of water of life. He shall not only himself (being entered in by the door) go in and out and find pasture, but shall guide others also in by the same door to the same pastures of life, and so having turned many to righteousness, by the faithful administration of the word of truth, shall possess peace, comfort, and a good conscience here, and when the Lord shall come in his glory to reward every one according as his works and labours have been, he shall shine, not only like the brightness of the firmament, (as every wise holy Christian shall do) but as the stars for ever and ever, as the Prophet Daniel testifieth, saying, And they that be wise shall shine as the brightness of the firmament, 
Dan. 12.  and they that turn many to righteousness, as the stars for ever and ever.   

An eight point, held at this present by the ancient Anabaptists. That a King or Magistrate cannot be a true Christian, except he give over his kingly office or magistracy.  
Answer.  
THis, although it be not fully the opinion of these our English Anabaptists, yet because it is a point so generally held among the other sects of them, and for that these (with others) are not yet rightly informed as touching the authority of kings & governors, what it is, how far it doth extend, nor yet how far forth Christians are bound to obey and submit unto them; we will therefore first disprove that error of the elder Anabaptists, then show what the authority of kings and governors is, how far it doth extend, and how farforth every true Christian is bound by the word of God (as he is a subject or Citizen) to obey and submit unto them, and then, that all kingdoms, peoples, powers, and authorities whatsoever, shall serve and obey the King of Kings & Lord of Lords for evermore. They that have served and obeyed him according to his Gospel here in this life, shall serve, honour, and praise him freely and with joy for ever hereafter, and they that would not by the voice of the Gospel be brought to serve and obey him here in this life, shall be made (by force of torments) to serve and obey him for ever in the world to come; this will we briefly do if God permit.  
That kings and rulers, governors and magistrates, may be true Christians, and retain their kingly places, rule, authority, and magistracy, is evident by the examples of David, of Solomon, and others, who were true Christians by faith according to the promise in the Spirit, though Christ was not yet come in the flesh, they lived and died kings of this world, and true Christians also: and the case is not now altered by the coming of Christ in the flesh, the Gospel hath not made any alteration in that respect, but doth rather confirm it, where Christ saith unto his disciples, (who strived among themselves, which of them should be the greatest) Luk. 22. 23. 24. 25. 26. (a place which these Anabaptists do chiefly allege for their purpose,) The Kings of the Gentiles exercise Lordship over them, and they that exercise authority upon them, 
Luk. 22.  are called gracious Lords, but ye shall not be so; but he that is greatest among you, let him be as the least, and he that is chief, as he that doth serve. He doth not here forbid a Christian to be an earthly or temporal King, nor such a King to be a Christian; nay, his words do allow both; only he forbiddeth that Christians should aspire in their minds, or seek to be great, or to rule over one another, as they are Christians, children of one God and Father, and servants of one Lord jesus Christ. And that if any of them be great Kings & Rulers in the world, they should not exercise authority over their brethren, as do the Kings of the Gentiles, or as now the Lords of Rome do, as if they were Lords over God's heritage; nay, but though they be Kings, and (as touching their temporal state and dominion) do and may lawfully reign and rule over all, and are chief and head of all persons, as well Ecclesiastical as civil, true Christians as others, considered (also) as they are subjects or citizens; yet as Kings are Christians, and as their subjects are Christians, and of the same body of Christ with them, they may not take Lordship upon them, nor exercise dominion over them, neither ought they (in that respect) to yield it unto them, because that title of honour and dominion spiritual, doth belong to their Lord and Master jesus Christ only; and therefore he saith, 
Math. 23.  Call no man Lord on earth, for one is your Lord; call no man Master, for one is your Master: as Saint Paul likewise saith, For although there be on earth many that be called Gods and Lords, (as there be many Gods, 
1. Cor. 8. 5. 6.  and many Lords) yet unto us there is but one God, even the Father of all, and one Lord jesus Christ, etc. Christ is the Lord, the Prince and head of Christians, as they are Christians; but the King is the Lord and Prince and head of Christians, as they are citizens or subjects. So that these words of Christ, But he that is greatest among you, let him be as the least, and him that is chiefest, as him that serveth, have this meaning: That that Christian which is the greatest of Christians, in regard of his temporal honour and dignity of place in this world, should be in heart and affection, yea and in outward actions of love, meekness and humility, (I say) as he is a true Christian even as the least true Christian; and he that is chiefest in any external office or place, should (as he is a Christian) be even as that true Christian whose place is to serve (I say) in mercy, humility, charitable actions, etc.  
Now, that Kings and Rulers have lawful authority from God over all persons, and that all aught to be obedient unto them and their laws, 
Rom. 13.  Saint Paul declareth at large, saying, Let every soul be subject to the higher powers: for there is no power but of God; the powers that be, are ordained of God; whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist, shall receive to themselves damnation: for rulers are not a terror to good works, but to the evil; wilt thou not be afraid of the power? do that which is good, and thou shalt have praise of the same; for he is the minister of God to thee for good: but if thou do that which is evil, be afraid, for he beareth not the sword in vain, for he is the minister of God, a revenger to execute wrath upon him that doth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For, for this cause pay you tribute also, for they are Gods ministers, attending upon this very thing. Render therefore (saith he) to all their due, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour, etc. By all which (I say) it is evident, that the power and authority of Kings is of God, and ordained by him, yea though they be infidels; and that it doth extend over all, as well true Christians as others, Ecclesiastical persons as civil, and that every soul ought to be subject unto them and to their laws and ordinances, even for conscience sake, (always provided that they be not opposite to the laws and ordinances of God, and rules of the Gospel, though they be not the same, but their own, even the ordinances of man, as Saint Peter termeth them, saying, Submit yourselves to every ordinance of man, 
1. Pet. 2. 13, 14.  for the Lords sake, whether it be to the King as superior, or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well, etc. If then Kings and governors (being infidels) have authority from God to make laws and ordinances, such as God commandeth not, but are their own, and indifferent in respect of conscience towards God (some of them) and might be left undone, if they were not by authority commanded; and that this is to be done of every soul, even for conscience sake, and for the Lords sake, as the Apostles speak; not for conscience as touching religion, as if there were any religious use or conscience that way to be made of them, but in respect of duty to Kings and governors. As touching the things that God commandeth, and they also require, we ought to obey them, not because the King commandeth them, but because God commandeth them, and not as man's ordinances, but as Gods. If (I say) Christians ought to be thus obedient unto infidels, (for such were the Kings where Christians in those days lived,) much more ought we to be obedient to Christian kings in the like respects, and much more authority have they to constitute and require the laws and ordinances of God according to his word: for their office & duty is, not only to see their people governed and provided for, as touching their temporal states, to place officers (under him) over them for the same purpose, but also and chiefly to see them provided for as touching their eternal estates, to plant over them faithful shepherds to feed their souls with the bread of life, and to root out and suppress such as spoil and devour the flock, and sow heresies among the people, as have done and do the popish priests and Jesuits, these Anabaptists, Familists and others. And as the duty of a Christian King is to place over his people faithful shepherds: so it belongeth to him also to see them provided for, 
Deut. 25. 4.  according to the commandment of the Lord, which saith, 
1. Cor. 9 9, 10, 11, 12, 13, 14.  Thou shalt not muzzle the mouth of the ox which treadeth out the corn. For, to Princes and Rulers, and such as have power to muzzle their mouths and to see them provided for, doth the Lord speak.  
Thus much briefly touching the authority of Kings and Rulers, how far their power doth extend, and how far forth Christians are bound to obey and submit unto them; and thus it must be during the time of this world, Kings must rule (by God's appointment) over all people, all are bound to obey them in all their laws and ordinances which are not opposite to the laws of God; but if they shall command any thing that God forbiddeth, or forbid anything that God requireth (as the Antichrist of Rome, and many heathenish Kings & governors, jews, & some professed Christian Kings have done) they may not be obeyed, but Christians ought rather to suffer (with patience and meekness) whatsoever they shall inflict upon them, for they are here called to suffer. And that there will come a day, in which all Kings, Princes and powers must lay down their Crowns and Sceptres at the feet of Christ, and resign all their power and authority to him the King of kings and Lord of Lords, whose right all the kingdoms of this world are, and that all powers and principalities, peoples and nations shall serve and obey him (the most high Lord and King of all) for ever and ever, the Scriptures do evidently and often declare, so often as would be too long for me now to recite, only some few I will mention for proof thereof. The Prophet Daniel having described the four great Monarches which were to reign in the earth over the inhabitants thereof, from that time to the end of the world, and having also foreseen the end and destruction of them, 
Dan. 7. 13, 14.  saith, I saw in the night visions, and behold, one like the Son of man, came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him, and there was given him dominion and glory, and a kingdom, that all people, nations and languages should serve him, his dominion is an everlasting dominion which shall not pass away, and his kingdom that which shall not be destroyed. This doth he further explain in the 27 verse of this Chapter, saying, And the kingdom, 
Dan. 7. 27.  and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the Saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve & obey him. As also in the interpretation of the dream of Nebucadnezzar (the first of the f●…ure Monarches, 
Dan. 2. 44. ) after he had described the last, he saith, And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed; and the kingdom shall not be left for other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. And again, speaking of the reign of the same Monarch, 
Dan. 7. 18.  he saith, But the Saints of the most High shall take the kingdom, and possess the kingdom even for ever and ever. By all which the Prophet showeth plainly, that the Stone which was cut out of the mountain without hands, Christ which was to come of the house of David, should (by the power of the most high, through the word which was to proceed out of his mouth) break in pieces, consume & destroy all those Monarches which were to reign in the world; and that he (the Lord & owner of all) should possess the kingdom, and reign on the earth for ever and ever, world without end. And that the Saints of the most High (not the carnal jews yet remaining, as some imagine, but all his redeemed, from the beginning of the world to the end) shall possess the kingdom, and reign with him, not in a carnal earthly manner, but in a heavenly estate of glory; not for a time, but for ever & ever, beyond all time; and that then & from thenceforth all powers and dominions, people and nations whatsoever, shall serve and obey him. This in brief (is that) which the Prophet intendeth, which (also) the rest of the holy Prophets foresaw and foretold of, as Saint Peter testifieth, saying, And he shall send jesus Christ, which before was preached unto you, whom the heavens must receive, until the time of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began, meaning this great restitution, which is to be fulfilled at the second coming of Christ in the clouds of heaven, when the seventh Angel shall sound the last Trump, as Saint john witnesseth, saying, And the seventh Angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shall reign for ever & ever. 
Esa. 27. 13  And that this shall not be till the great Trump shall sound, 
Mat 24. 31.  mentioned by Esaias the Prophet, by Christ in the Gospel, 
1 Cor. 15. 52.  by Saint Paul to the Corinthians & Thesfalonians, by Saint john in the Revelation, 
1. Thes. 4. 16.  till Christ shall come in the clouds of heaven, 
Reu. 10. 7.  and that every eye shall see him, 
Reu. 11. 15.  even they that pierced him, and that all the kindreds of the earth shall mourn and wail before him, 
Mat. 24. 30.  is manifest (I say) by all those several Scriptures, as also by the testimony of the holy Author to the Hebrews, 
Reu. 1. 7.  where he saith, 
Heb. 2. 5, 6, 7, 8  For unto the Angels hath he not put in subjection the world to come, whereof we speak, but one in a certain place testified saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? thou crownedst him with glory & honour, and didst set him over the works of thy hands, thou hast put all things in subjection under his feet, etc. In which place the Apostle showeth clearly, that it is the world to come, in which all powers and things shall be actually and visibly seen to be under his feet, and all the kingdoms of this world shall be the Fathers and his; then (I say) in that world, not in this, 
joh. 18. 39  as Christ saith, My kingdom is not of this world, then when the last enemy is destroyed, when this world shall be made another world, according to his promise, then shall all powers and principalities, 
Esa. 45. 23.  all people and nations serve and obey him; he will no longer be dishonoured by them, they shall not use their tongues and powers then as they list, and as they had wont to do, but all tongues shall confess, and every knee shall bow to him; they that in their life times would not be brought by the fair means of his Gospel to serve & obey him, shall be brought to do it (after death) by pain; yea Satan himself (the author of wickedness, who never intended to give praise and honour to God or to Christ) even he with all his angels and spirits of wickedness (under their torments, and by force of the rod of iron, which Christ the King of the whole earth shall exercise over them in that world) shall be compelled, with all powers, people and kings whatsoever, to confess and bow before him, serve and obey him, praise and magnify him, his justice and mercy for ever. For if at the name of jesus every knee shall bow, 
Phil. 2. 10, 11.  both of things in heaven, and things in earth, & things under the earth, and that all tongues shall confess that jesus Christ is the Lord, to the glory of God the Father, as the Apostle speaketh; then (doubtless) Satan and his followers are not exempted, yet evermore under torments (as we have said.) If Satan and his Angels, or any of the cursed children of men, which shall be condemned and tormented for ever with them, should after judgement rail against God, and blaspheme him, as some do teach they shall; or if they should do the least mischief (any kind of way) either against Christ, or against any of his brethren, the children of God, which shall then reign for ever with him; how is it then said, that all powers shall serve and obey the most High? how are all things then subdued to Christ, and put under his feet? how hath he loosed the works of the devil? as the Scriptures speak. If the last enemy be death, 
Hos. 13. 14.  and that death be once swallowed up in victory, 
1 Cor. 15. 55.  and it be fulfilled which is written, O death, where is thy sting? O grave, where is thy victory? what is the thing then left, that can do the least evil against God, against Christ, against Zion, or against any of her children which are now redeemed from all those former captivities? nay, none shall ever hurt or destroy in all that holy mountain; and for that old Serpent, upon his belly shall he go, and dust shall be his meat. When Satan (that Serpent) went first about to seduce mankind, by sowing sin (the sting of death) in his heart, he aimed not at his own perpetual torments, neither did he intend to come to praise & glorify God for ever and ever, (as he shall one day be compelled to do) these were no part of his thoughts; nay, but his aim & purpose was to bring all men in subjection to himself, to do him homage and service, and so to deprive God of all his honour on earth for ever, that he and his wickedness might have the rule; this was his plot; he little thought of a seed to come, to bruise his head; nay, after the Seed was promised, he ceased not for all this, but strove still to effect his purpose, and he prevailed much therein, chiefly by presenting riches, honour, and the glory of this world unto men: so that when the Seed himself (in person) came, he spared not to tempt him with the like baits; but he overcame him, and hath in part, and shall ere long, fully undo his whole plot, and cast him where he shall receive that which he aimed not at, and force him to do that which he never intended: and Zion which had been so long desolate and waste, shall be set up the praise of the whole earth, and be established in righteousness and safety for ever, according to the Prophets. She shall be far from oppression, 
Esa. 54. 13, 14.  for she shall not fear; and from terror, for it shall not come near to her; violence shall be no more heard within her land, nor wasting & destruction within her borders; 
Esa. 60. 14.  she shall call her walls salvation, and her gates praise, her government shall be peace, and her exacters righteousness; all those that formerly despised her, and the sons of them that did afflict her, shall come bending unto her, 
Reu. 3. 9  and worship at the soles of her feet, and shall call her, the City of the Lord, Zion of the holy one of Israel; her Sun shall no more go down, neither shall her Moon withdraw itself, for the Lord shall be her everlasting light, and the days of her mourning shall be ended.   Revelat. 15 4. 
Who shall not fear thee O Lord, and glorify thy Name, for thou only art holy: for all nations shall come and worship before thee, for thy judgements are made manifest.  
FINIS.  

ERRATA.  
Pag. 9 lin. 13. 14. just upon, read just upon them. p. 24. l. 23. principal, read principle. p. 33. l. 34. braken, read broken. p. 34. l. 3 consideration, read confidence. & l. 30. perfection, read protection. p. 47. l. 5. points, r. point. & l. 10. read Paradise. & l. 24. had eaten, read had not eaten. & l 37. they, r. there. p. 51. l. 33. read considerations. p. 53. l. 37. prove, read proues. p 69. l. 2. that Church, read that the Church, & l. 5. put out the. & l. 32. be, read being. p. 71. l. 33. read such as come in by the door. pag. 72. l. 23. successed, read succeeded. p. 81 l. 26. he, read her. p. 86. l. 21. or, read of. p. 87. l. 24. leave out a. & l. 25 those, read these.