Of Religious COMMUNION Private, & Public. With the silenceing of the clamours raised by Mr Thomas Helwisse against our retaining the Baptism received in Engl: & administering of Bapt: unto Infants. As also a Survey of the confession of faith published in certain Conclusions by the remainders of Mr Smiths company. The simple believeth every word: but the prudent looketh well to his going. Prou. 14. 15. By JOHN ROBINSON. Printed Anno 1614 The Preface. THere passed out, some while since, a defamatory libel under the names of Charles Lawn, & three other his brethren in evil; but certainly penned by some other persons, whose greater knowledge did arm their cruel hatred the more to hurt: making them fathers of that generation, whose teeth are as sword, & their iawteeths as knives to Prou. 30. 14. devour the afflicted from of the earth, & the poor from among men. Against whom, & whose friends durst I use the same liberty, in publishing to the world their personal corruptions, which I know, & could soon learn by the testimony of honester men, than these informers, they who have written of others, what hath pleased them, should read that which would not please them, of their own, if not of themselves. But God forbidden. My desire is rather to pacify, then further to alienate affections: remembering Christ's instruction unto his Disciples, to bless those Math. 44. that curse them: to do good to those that harm them: & to pray for those that persecute them. Besides, in following their course, I should for the faults of a few corrupter persons, wrong the credits of many honest, & innocent men: for whose sakes I would rather cover the others failings, then for them, blemish the credit of the rest. But herein special respect is to be had to the common truths of the Lord jesus by them & us, acknowledged: upon the honour whereof had they been but half so bend, as upon our disgrace, they would not thus have gratified the common adversaries thereof, even theirs, & ours: & with them, the Atheists & Epicures in the land; by whom their book is most affected: blessing themselves in their professed contempt of God, & of all religion, by the failings of those (whither truly, or falsely suggested, they regard not) who profess his more special fear, & service: & concludeing, that all others are as ill as themselves, though more covertly. It is the spider's disposition, so she may entangle the silly flies in her web, to weav out her own bowels. This libel it hath pleased diverse persons of note for learning, & Zeal, to countenance with their wryteings of diverse kinds. Among the rest, Mr W: Ames, fearing belike, jest either it should want credit, or I discredit by the accusations in it against the persons of other men in other Churches (which though they were all true, as I know some of them to be wholly false, & others impudently published by such as were themselves chief agents in them, yet did no more concern me, & the Church with me, then did the abuses in the Changed of Corinth, the Ch: at Rome; or those in some of the 7 Churches in Asia, the rest, which were free from them) hath published to the world, in the body of that book, without my consent, privity, or lest suspicion of such dealing, certain private letters passing between him, and me, about private communion betwixt the members of the true visible Changed and others, though he take advantage, and occasion by certain general words of mine to altar the state of the question. The occasion of which passages if I should also publish, I am sure he would not like it, nor had cause. Now as I neither am, nor would he thought in sensible of this unchristian enmity, and 〈…〉 violent opposition by them against us in the practice of those things, which themselves, as their wryteings testify, do so far approve; so think I it a Preface very convenions for my present purpose, to communicate with others such grounds, as upon which they seem to raise the same. And first, all oppositions in religion are carried usually with violence, as wherein men have special persuasion they please God, in that their special work of Conscience and Zeal for him, and his truth. And as men are in danger to mistake error for truth, so to prosecute the same with wrath, and indignation, instead of true Zeal of God. And I do much entreat, & warn those men in the fear of the Lord, to beware that instead of Zeal against our supposed errors, they nourish not in their hearts, wrath, and hatred against 〈…〉 our persons. Which is a great iniquity where it is found, and most contrary unto love, and so unto God who is love; & the breaking of the whole law, which love fulfilleth. But besides this general, they take more special occasion of offence at us, & our separation, by which we carry our differences; as wherein we do not only in word, but even really & indeed reprove their state, & standing, as unlawful: & such, as we rather choose all calamities, by loss of country, friends, riches, credit, liberty, yea & life is self, then by continuance therein, to withould the truth of God in unrighteousness, & uphold the chair of Apostasy, and so to pull down wrath from heaven upon our heads. Which our sequestration is yet the more offensive unto them, by how much the nearer we were, & yet are, in many things, united: the contentions of brethren being as the bars of a castle: as also for that their party for the reformation of ●ov. 〈◊〉. 19 their pretended national judah is thereby weakened. And as any (accordeing to the proverb) may easily find a staff, to beaten a dog withal, so do men easily take occasion to lay load upon us, who are for our fewness in number, & meannes of condition, so contemptible in their eyes: & against whom they have all advantages for treading upon us (save the truth) which they can desire. But the L: jesus in teaching, that the way to life is narrow, which few find: & that to the poor the gospel is preached, ●ath. 7. 〈◊〉. 〈◊〉. 11. & 6. & thereupon, that he is blessed who is not offended at him, doth plainly forewarn all his servants of this offence. Others there are also, who whatsoever they boast of the Scriptures, have for the most part, a traditional faith, & religion: & as Naaman the Assyrian would not believe that there could be any better waters than the rivers ●King. 12. of Damascus, so neither do they think it possible, that there should be any purer manner of worshipping God, then that, to which they have been always used: unto which they are so superstitiously addicted, as they are ready to think it an heretical way for any man to step out of the beaten trod of their teachers traditionary religion. There are also beside all these, that have their politic ends, & respects, for which ●hey affect upposition against us. Some, (of the Prelates faction) to gratify their Lords. and Masters, at whose devotion they stand, and against whom we principally witness: uther's, though they like not the Bishops, yet think it a point of their wisdom to take, and ●ould up professed opposition against us, that under it as a buckler they may cover their own irregularity, and make their jealous Masters believe, that they cannot but ●e indifferently well affected towards them, being so vehemently bend against us. Yea, others perceiving that their own grounds do in the judgement of others wise, & unpartial, directly led to the way, in which we walk, and yet sing it not to be for their purposes ●o have the world so to esteem of them, do undoubtedly, streyn, & wring the neck of their Consciences, and courses, to look the contrary way, that they may not be thought to have their faces towards us. Lastly, there are, who fearing belike to be overcome of the truth we profess, if with quiet, & calm thoughts they come to consider of it, & not having hearts to embrace it, do set themselves against it tumultuously; like those cowards, who fearing the force of ●heir adversaries, do think by debaseing, & reviling of them, to encourage their own faint, & feeble hearts against them. But good had it been for the truth, if at it offences had only been taken by the adversaries thereof, and not also given by them, who have professed it: and those both so public, as they cannot be concealed, and so great, as they can receive no sufficient excuse. Yet are there notwithstanding diverse things (and those such as will seem, I doubt not, of weight, to the wise in heart) which both justly may, and necessarily must be observed about those matters: whither offensive contentions, or ●ther personal evilles, laid to our charge, and published to the world against ●s. First then, and in the general; the publishers of those accusations cannot be unsuspected of any reasonable man: being such generally, as are both enemies to our pro●ession, and have either for their unfaithful Apostasy, or other scandalous sins, or ●oth, been cast out of the Church and excommunicated. Now as, for the former, 〈◊〉 is truly, and commonly said, that no person running away from his Master, will easily speak well of him: So doth experience confirm it, for the latter, ●hat scarce any condemned in any court (how justly soever) but will complain either of the malice of the evidence, or ignorance of the jury, or injustice of the judg. Condemned persons must repair their own, by ruinateing the credits of ●heir judges. Moore specially: and first, of the contentions which have fallen out amongst the professors of this way. As Paul complaineth, that sin taking occasion by the law, Rom. 7 8. wrought in him all manner of concupiscence: so indeed hath the malice of Sa●han, and man's corruption taken occasion to work much evil of this kind, by sundry good things specially found in the professors of this truth: as 1. by their knowiudg, 2. Zeal, & 3. liberty of the Gospelly. † 1. Cor. Judge, ● 3. 1. Ch. 1. 5. 7. 11. Ch. 3. 3. Knowledge, saith the Apostle, puffeth up: & hence was it, that the same Church to which he so writes, exceeding other Churches in knowledge, did also pass them in contentions, & strifes: So the Churches this way (which I may truly speak, & without boasting) going before other ordinary assemblies in knowledge, are the more in danger of contentions, without speciale modesty, & watchfulness. Ignorant persons, & peoples, are for the most part, easily ruled, as being content to trust other men with their faith, & religion: neither was there eve● so great peace in the Christian world (as it is called) as in the deepest darkness of popery. 2dly, as the greatest Zeal for God is rightly found amongst God's people, so is peace, & agreement greatly endangered thereby, if it be not tempered with much wisdom, moderation, & brotherly forbearance: & that they consider not aright, that both themselves & others, are frail men, & compassed about with much ignorance, & infirmity otherwise: who are therefore to study not only how to have that which they like, but also how to bear that in other men (if not intolerable) which they like not: otherwise, whilst men think by their Zeal to warm the house, they will burn in over their own, & other men's heads. 3 lie, & lastly, they only, who enjoy liberty, know how hard a thing it is to use it aright. And when I see them in Engl: wondering at the dissensions in this way, methinks I see two prisoners (being themselves fast chained & manacled together by feet, & hands) wondering to see that other men (at liberty) walk not closer together than they do. Their thraldom makes them unequal Censurers of the abuse of our liberty. How many thousands are there, whose very hearts are fretted with the chains of their spiritual bondage? Yea how many several factions of ministers are there, whose differences, if by servile fear they were not nipped in the bud, would bring forth no small both dissensions & divisions: as at this day woeful experience teacheth in the reformed Churches, whose dissensions do infinitely exceed all that ever have been amongst is? As ignorance begot, so tyranny maintained the greatest peace, & unity, when pope: should iniquity most prevayled. Now for personal offences; as we profess, & avow before all men, that, for ourselves, we neither receive, nor keep amongst us any persons not sanctified in their measure (〈◊〉 our discerning:) so do we not think ourselves any way privileged, either from the common infirmities of Gods more worthy servants in all ages, or from the malice of Sa than in thrusting upon us false brethren unawares: whose hypocrisy, & profane ●ude 4. usurpation of the Lord's Covenant, & holy things, unto which they have no right, he often punisheth with scandalous sins, & so leadeth them out amongst the workers of iniquity. Which scandals we could yet cover from the eyes of the world in a great measure, if we durst (as others do) either let sin rest upon our brethren: o● Leu. 19 7. sm●ther in a Consistory such offences, as are either public, of their own nature, or 〈◊〉 made by the offenders private impenitency: which because we dare not do, nor but rebuke ●. Tim. ●. 20. him openly, which so sinneth, & so judge both his sin, & person (in which our pr●ce●dings, & dealings, new offences are also added often times) we do thereby lay open our own shame in the eyes of the world: & so walking in our simplicity, because we dare not be wise against the Lord jesus Christ his order, & ordinances, we have in so great a measure our faults written in our foreheads, & are a wonder, & offence unto others, who are far better acquainted with our failings, then with their own. But beside, if not above the rest, great offence hath been taken by many at our extreme straightness in respect of the order wherein we walk: & more specially for refuseing communion in the private, & personal exercises of religion with the better sort in the assemblies; as wherein we have not only made a separation from the wicked, & from the godly also in things unlawful, or unlawfully performed, but even in their lawful ●actions. This M Ames calls the bitterness of separation: & for it, as it seems, thinks it lawful to cast upon me the reproach of the sins of other Churches & persons, whither truly, or falsely laid to their charge, he knoweth not; as also to insinuate against ●e, that I despise the wryteings of junius, & so of other learned men: as justly as Grot●● again the Eng●● Puritan● as he calls them. others have laid to his charge the contempt of all ancient writers: wherein if men deal unjustly with him, & his friends, let him see whither God deal not justly, in rewardeing him as he hath served others. For the matter of his letters, if I would strive with him about the Arguments, with whom I agreed in the question, I could manifest (I doubt not) how he hath not dealt sufficiently in it. Wither or no there were in the assemblies faithful, & godly persons, & the same so appearing unto men, I never called into question, nor could without sinning greatly against mine own Conscience: the thing I feared, was the violation, & See fo● this A Iustific●● Pag. 432. 433. ●reach of order in the communion between the members of the true visible Church, & ●●hers out of that order, or in the contrary. Mine objection hereabout Mr A: answereth not, but only makes light account of it, as a strange order, which is broken by saying Amen to a godly man's prayer. But all men know, that to set light 〈◊〉 an Argument is no sufficient answer unto it. And many cases may be put in which ●rder may be sinfully broken in communicateing even with a godly man's prayers; either privately, as if he will professedly offer up the prayers of an excommunicate, detected heretic, or other ungodly person: or publicly if he perform the same, without a ●ue, or by a false calling. Here was use of a distinction of religious actions, into personal, & Church actions: which if either Mr A: had observed unto me, or See page 1. myself then conceived of, would have cleared the question to my conscience: & with which I did wholly satisfy myself in this matter, when God gave me once to observe it. My judgement therein, & the reasons of it, I have set down in the first part of the ●ook: unto which I bind no man further to assent, than he sees ground from the Scrip●●es. In it I oppose no Article of our confession: neither was it the Authors ●eaning, as it seemeth, further to conclude & profess separation then from communion Art 31 〈◊〉 the public worship, & administrations there: neither do I herein oppose any ●t order of any Church this way, to my knowledge. I myself, & the people with me generally, did separate from the formal state of the parish assemblies, in this perswsion, & so practised all the while we abode in Engl: as some there continuing, 〈◊〉 done to this day: there having been also sundry passages between Mr Smith, & me about it: with whom I also refused to join because I would use my liberty in this point: & for which I was by some of the people with him excepted against, when I was chosen into office in this Church. Indeed afterwards fyndeing them of other Churches, with whom I was most nearly joined, otherwise minded for the most part, I did through my vehement desire of peace, & weakness withal, remit & lose of my former resolutions & did (to speak as the truth is) forget some of my former grounds; & so have passed out, upon occasion, some Arguments against this practice. Which yet notwithstanding I have in the same place so set down, as all may see I was therein far from that, certainty of persuasion, which I had & have of the common grounds of our separation: of which I think this no part at all. But had my persuasion in it been fuller, than ever it was, I profess myself always one of them, who still desire to learn further, or better, what the good will of God is. And I beseech the Lord from mine heart, that there may be in the men, (towards whom I desire in all things lawful to enlarg myself) the like readiness of mind to forsake every evil way, & faithfully to embrace & walk in the truth they do, or may see, as by the mercy of God, there is in me; which as I trust it shalbe mine, so do I wish it may be their comfort also in the day of the Lord jesus. JOHN ROBINSON. Of private Communion. THE Apostle writing to the Church at Colossus with much joy for their stableness in the grace of God received, reduceth the whole matter of that his ‡ Colos. 2. 5. rejoicing to two general heads: Faith, & Order. Of which two, faith (though set after in place) is before, both in nature, time, & dignity: as making men in their persons severally fit for, & capable of that order, wherein they are jointly to be united. Now from these two spring heads (as it were) thus distinguished, do ●sue, & arise two sorts of external religions actions, or exercises: which ●e may not unfitly, for distinction sake, call, Personal, & Church Actions. By personal actions I do understand such as arise from, & are performed immediately by the personal faith, & other graces of God, in the hearts of holy men. Of which sort are, private prayer, thanksegiveing, & singing of Psalms, Profession of faith, & confession of sins, reading, or opening ●he Scriptures, & hearing them so read, or opened, either in the family, or ●●s where, without any Church-power, or ministry coming between. Of ●he 2d d: sort are the receiving in, & casting out of members, the electing, 〈◊〉 deposeing of officers, the use of a public ministry, & all communion ●herewith. For which works, howsoever Hebr. 1● 6. faith, & other personal graces ●e required that men in them may Please God, yet are not these graces suffi●int for the doing of them, except withal there concur, & come between, Changed state, & order: in, & by which, they are to be exercised, as by their most immediate, & proper cause: from which, by the rule of reason, they ●re to have their denomination, & so to be called Church-Actions. And that the actions of the first kind, (& more particularly) private ●rayer (of which I am specially to speak) may, & aught to be performed ●y godly persons (though out of the order of a true visible Church) both ●he † Math. 〈◊〉 8. 9 10. & cap. 19 22. etc. Act. 10. ● 23. 34. 35. Scriptures, & common reason teach: and that not only by them severally, & one by one, but jointly, & together also, as there is occasion: ●hey being joint members of the mystical body of Christ by faith, & jointly Rom. 8. 26. & cap 10 10 〈◊〉 partakers of the same Spirit of adoption, & prayer; from which common ●ayth, & union of the spirit dwelling in them, this communion ariseth, they ●hereby being privileged jointly to say, Our Father: as was also Practised 1. Cor. 〈◊〉. 7. by Cornelius, & his holy family, though out of a true visible Church. Neither is it a matter worthy the proveing lawful for a godly husband, & wife jointly to sanctify their meat, & drink by prayer, & thankesgiveing, & so● to beg together at God's hands, or to given thanks for other good things upon themselves, & theirs, though they be out of the order of a tru● Church. Neither indeed do the members of the visible Church perform private prayer, or the like exercises, whither severally, & by one, & one or jointly; by virtue of that their Church state, or with any reference unto it, but merely as a duty of the Christian person, or family: (which must be before the Christian Church as the parts before the whole:) & which they were also as well, & as much bound unto, though they were o● no visible Changed at all: no more than was Cornelius, & his family, & friends which notwithstanding was his, & their fault. These things thus premised, I come to the thing I aim at in thi● whole discourse, which is, that we, who profess a separation from the Engl: Nationall, Provincial, Diocesan, & Parochial Church, & Churches, in the wh● formal state, & order thereof, may notwithstanding lawfully communicate in private prayer, & other the like holy exercises (not performed in their Church Communion, nor by their Church power & ministry) with the godly amongst them (though remaining (of infirmity) members of the same Church, or Churches) except some other extraordinary bar come in the way, between them, & us. And since the subject, & ground of this Communion, is holy persons & the same so discerned mutually, & on both sides, I think it needful for the clearer passage of things, & better information of diverse both adversaries, & friends (having greatly misinterpreted our wryteings, & testimony) here briefly to note down what our judgement hath always been of the sincere faith, & holiness of many particular person in the asemblyes, notwithstanding our testimony against the body of the same as semblyes, in their communion, order, & ordinances. And first, our witnessing against the Church of Engl: (so called) a Babylon, in her degree, both in respect of the confusion, as of persons good & bad, of all sorts. so of things Christian, & Antichristian, covering all● as also of that spiritual bondage, wherein the Lord's people are kept vnde● the spiritual Lordship of the prelacy, there reigning, doth witness for 〈◊〉 against all men, that we acknowledge the Lord's people, & godly per sons there: ‡ K●v 15. 4. out of which they are therefore called by the voice of the Lor● from heaven, to build up themselves † 1. Pet. 2. 5. as lively stones into a spiritual temple for th● Lord to devil in: as were the Lors people of old called out of Babylon C● vile, to build the material temple in jerusalem, although as then was, 〈◊〉 Es●. 1. & cap. 7. now is too slack obedience yielded to the Lords call herein. Neh. 2. Moore particularly. Mr: r: H. Barrow in that his letter written a little before his death, (& so the more advisedly, especially in that point, in which a snare was laid for his life) to an honourable Lady yet living, as he ●cknowledgeth her in her person, to have been educated, & exercised in the ●ayth, & fear of God, so professeth he further, that he gladly embraceth, & believeth the common faith received, & professed in the land as good, & sound: ●hat he had reverend estimation of sundry, & good hope of many hundred thou●ands in the land, though he utterly disliked the present constitution of the Church, etc. Unto which his testimony as the Authors of † Pag. 11 114. the Apology do assent, ●o do they further profess their persuasion that of many the Lord's people ●n the Realm, belonging to the Lord's election of grace, & partakers of his mercy to ●alvation in Christ, some are further called, & some still remain in defection: further instanceing in sundry Priests, & Friars, that have been Martyrs of ●esus, witnessing the truth they seen against the Romish Antichrist & yet retaining their Popish functions, & communion with that Church, which stands subject 〈◊〉 the wrath of God: Both M t: Barrow, & they accordingly in another ●lace, commending the faith of the Engl: Martyrs, & deeming them saved, notwithstanding the false Offices & great corruptions in the worship they exercised: & so professing the same judgement of others in the realm, where the same precious ●ayth in sincerity, & simplicity is found, (they neither neglecting to search out the ●ruth, nor despiseing it, when they see it) the mercy of God through their sincere ●ayth to jesus Christ, extending, & superabounding above all their sins seen, & ●nseen. Lastly M Penry a little before his execution, acknowledgeth in ●is Confession, that both of the teachers, & Professors of the assemblies have so ●mbraced the truth of doctrine in the land established, & professed, that the Lord 〈◊〉 his infinite goodness hath granted them favour, to show out wherein, in regard ●f God's election, he judgeth them members of the body, whereof the son of God ●esus Christ is the head: only herein praying the Lord to be merciful unto them, 〈◊〉 as unto himself in regard of his sins) that they are not ordered in that outward ●rder, which Christ jesus left in his Church, but instead thereof, etc. All these, we see, as they rightly distinguish between faith & order, (though even order also be a matter of * Kom. 1. 23. faith, if it be not a matter of sin, & without ●arrant from God's word) so do they plainly acknowledge the personal ●ayth, & grace unto salvation in many though remaining (of ignorance, & infirmity) members of that Church against whose constitution, order, & ordinances, they witnessed, diverse of them, unto death: & not only ●hat such people were there, in the general, but also that they did so esteem, & judge of many of them in particular. And surely if the Lord's people be there, it is no difficult thing for the spiritual man, conversein● with them, to discern, & judge ordinarily, which they be. The spirit of God in one of his people will own itself in another of them though disfigure● with many failings, especially in outward orders, & ordinances: & ‡ jam. 2. 17. 18. fayte (if it be not dead) may be seen by works, of him that hath a spiritual ey● through many infirmities. Luce 6. ●4. The tree, saith Christ, is known by the fruits: 〈◊〉 may the good trees truly planted by faith into Christ, & having in the● the heavenly sap, & juice of his spirit (though growing for the present out of the Lord's walled Orchard, the true visible Church, & in the wild● wilderness of the profane assemblies) ordinarily be known by the good fruits of faith, & of the spirit evidently appearing in their persons. who● whilst the world can in all places so far discern, as to hate, despise, & persecute them, as noon of hers, it were marvayl, if we should not discern them to be children of the same common Father with us, & so know, & acknowledge one another (though † 1. joh. 3. 1 the world which knows not him knew neither o● both.) And passing this judgement one upon another mutually, though not by the rule of certainty, which a man can have only of himself ordinarily, as only knowing his own heart, yet more then in hope, which extends itself to the apparently profane, (for we are to hope that they wh● are not to day, may be to morrow) & even by that golden rule of love or * 1. Cor. 13. 5. 7. charity, which thinketh not evil, nor is suspicious, but believeth all things & taketh them in the best part: ‡ 1. Pet. 4. 8. covering (especially under the grace's o● God's spirit, where they appear, though in never so small a measure) a multitude of sins; we shall walk in love, after Christ's example, & fulfil the law of Chris● Eph. 5. 2. Gall 6. 2. Mark. 4. 24. by bearing one another burden: thereby also procuring the like merciful measure to be meeted out to us again both by God, & men, in respect of our infirmities. Lastly if men were to judge us (even whilst we abode in the assemblies 〈◊〉 ignorance, or infirmity) men fearing God, & sanctified in our persons, b● the profession, & appearance which we made: then are we also in equit● to make the same estimate of the persons of others, though abiding i● the assemblies, as we did, making the same manifestation, & appearance● (& it may be greater then) the most of us have done. And as we our selve● then having received of God the grace of sanctification in our measure & making manifestation thereof, accordeing to that, we had received; & being to be judged by others accordeing to the manifestation we made did, & might justly look, that they should deem us truly faithful, & sanctified, though never so weakly: so are we to have again the like estimation of others accordeing to their measure received, & manifested: rem●bring always that most equal rule of Christ our Lord, that whatsoever 〈◊〉 would men should do unto us, even so to do to them, which is the Law, & the Prophets. I will therefore conclude this point with a double exhortation: the former respecting us ourselves, who have (by the mercy of God) with the Mat. 7. 12. faith of Christ, received his order, & ordinances: which is, that we please not ourselves therein too much, as if in them, piety, & religion did chief consist: which was not the lest calamity of the Lord's people of old, for which he also sharply reproved, & severely punished them: of which evil, & overvaluation of these things (housoever great in themselves) we are in the Psal. 40 6. 7. 8. more danger, considering our persecutions, & sufferings for them: but ●hatas we believe these things are necessarily to be done, so we consider Heb. 10. Psal. 〈◊〉 16. 17. jer. 7. 21. 22. Hos 6. Mic. 6. 7. 8. that other things are not only not to be left undone, but to be done much more. The grace of faith in Christ, & the fear of God, the continual renueing of our repentance, with love, mercy, humility, & modesty, together with fervent prayer, & hearty thanksgive unto God, for his unspeakcable goodness, are the things wherein especially we must serve God: nourishing them in our own hearts, & so honouring them in others, wheresoever they appear to devil. And if God wilbe known, & honoured in all his creatures, yea even in the silliest worm that crawleth upon the earth, how much more in the holy graces of his spirit vouchsafed to his elect; notwithstanding their failings of infirmity, especially in outward ordinances. Which personal graces whilst too many have undervalved in other men, & neglected in themselves, in comparison, God hath been provoked to suffer so many amongst us to fall, some into such personal sins, & evilles (notwithstanding their advantage in the Lord's ordinances) as from which without these helps) many thousands of them have been preserved: & uther's both from the conscience of God's ordinances, & of the personal ●leutyes of holiness, & honesty; as is generally to be seen in such, as have made apostasy from their former profession with us. The other exhortation I direct unto them about whom I deal: which is, ●hat they content not themselves with that faith, & grace in their persons, which they have received, rejecting, or neglecting under any pretext, or excuse whatsoever, the order, ordinances, & institutions of the L: jesus: in, by ●he use whereof, their faith should be nourished in itself, & manifested unto others: much more, that they continued not their submission to the contrary, which is of Antichrist: jest God (besides greater evilles) punish them with yet greater confusion, & bondage therein: that, under which ●hey are being such already, as (I suppose) I may truly affirm, that never Church in the world, in which so many excellent truths were taught, stood ●n such confusion both of persons, & things, & under such a bondage spiritual, as that of Engl: doth at this day. Now before I come to prove the thing I aim at, I think it fit to satisfy the principal objections, which I have taken knowledge of against the thing, I intend. And it will fust be demanded of me, considering my judgement of the parish OBI. assemblies, as Antichristian, & of sundry the practices there as idolatrous, & withal, what judgements the Scriptures denounce against such estates, & practices, how I can deem any the membres of such assemblies, & so practiseing, as truly Christian? or how I can without pollution communicate with them, who are by the touching of so many unclean both persons, & things, themselves made unclean? For answer. First, it is true, that upon the true Church the Scriptures ●NSW. do pronunce most excellent blessings; as they do also denounce fearful curses upon the false: as it is also true, that whatsoever is spoken of the whole body, the one, or other, jointly, belongs to each member of either, severally: provided, that in both, things be in their right state, & order: which is, that there be noon, but faithful, & holy persons in the true Church, & noon but unholy, & profane persons in the false: for noon other should be, in the one, or other. But if now it come to pass otherwise, & that through the Churches want of Vigilancy or Zeal, & the parties hypocrisy (which hath been always, & is too too common) there be in the true Church unfaithful, & profane persons, shall we say, that those precious promises made to the true Church in which they wrongfully are, do appertain unto them, & unto their persons? & that they are elect of God, saints by calling, & sanctified in Christ, to the hope of life, & c.? So if, on the contrary it come to pass, through her craft, & cruelty, & their own weakness (which is too too common also) that godly, & faithful persons be in the false Church where they should not be, shall we now lay upon their persons all the curses, & condemnation, which the Scriptures denounce against the estate of the false Church, & the superstitions thereof? were not this to justify the wicked, because he is in the true Church: where he should not be? & to condemn the righteous because he is in the false Church, where he should not be neither? Or are not all godly wis● men in these, & the like disordered states of things, to have use of Christian discretion for the putting of difference between person, & person notwithstanding their common Church state, & order, the wicked with the godly in the true Church, & under Christ's ordinances, & the godly with the wicked in the false Church under the forgeries of Antichrist? Otherwise our judgement wilbe as confused, as is their estate. Neither is it a more difficult thing for a spiritual, & unpartial eye to discern a godly man in a false Changed where the falseness ariseth not from the falsity of faith, but 〈◊〉 order, & ordinances, then to discern a wicked man in a true Church. And this consideration had, may serve for answer to the chief part of the objection: which is also no more in effect, then hath been answered by the Authors of † the Apology, before me, in their defence against Page 11 that unjust accusation laid upon them by their adversaries, that they affirmed the whole Realm to be drowned in confusion without assurance of salvation. Their answer is, that there is difference to be put between PEOPLE themselves, & between their ACTIONS or ESTATE otherwise. The person sometimes is blessed, when the action, or standing in an other behalf, may be such as is subject to curse: etc. As on the contrary also, sometimes the person is subject to curse, Qwhenas yet the action, or standing may be blessed in another respect. And both those parts of their distinction they prove by sundry instances from the Scriptures. Some whereof I will here note down, adding also some others thereunto, for the confirmation of the first head of the distinction, which more directly concerns the present question, which is about godly persons performing of, or standing in some corrupt, & cursed actions, or estate otherwise. Thus were Simeon, & Levi, Gen. 49. 7. 28. both Blessed in their persons, & Cursed in their outrageous fact against the Shechemites: thus was the Canaanitish woman, & her daughter both dogs, or whelps, in respect of their Mat. ● 26. 27. ●● ●ation, & people, & Children of Abraham in their persons: thus was* Peter both a faithful, & beloved disciple, in his person, & yet in his counsel to Christ, Satan: thus were † Mat. 16. 1● 17. 〈◊〉 the Corinth: both unlevened, & holy, in their persons, & leavened, or impute in the lump of their communion, with ●he incestuous man uncensured amongst them: as also the same Corinth: 1. Cor. ● 6. 7. ●oth spiritual (though but ‡ Cap. ● 1. 3. babes in Christ) & yet in respect of their strife, & divisions, not spiritual but carnal. Where the Apostle also noteth out the original cause of these contrarieties in, & about the same persons: & ●ow it comes to pass, that one, & the same man doth works so contrary ●ne to another, & so is subject, in respect thereof, to two so contrary estimates, & Censures. The reason then is, because every regenerate man, in ●his life, hath in him two men: ● the old man, not yet fully cast of; & the new ●an, though prevailing, yet not perfectly put on, & renewed: & these two (else ●here called) * Eph. 4. 22. 23. 24. the flesh, & the spirit; contrary the one to the other, & lusting the one against the other. And so forceible is this lusting sin, & flesh in the best, as that Gall 5. 17. ●t not only keeps them from knoweing much truth which they should ●now, & from doing much good which they would do, & from doing ●hat good they do, as they both should, & would; but also misleadeth them ●nto sundry aberrations, & evils, (besides their falls, into greater mischiefs, at times, out of which they are restored by particular repentance) & therein continueth them to their dying day. The Apostle professeth of himself that he † 1. Cor. 13. 12. knoweth but in part: & how small a part of his knowledge, is ours? The Prophet ‡ Psa. 19 2. David teacheth, that no man can understand his errors, & 〈◊〉 prays God to cleanse him from his secret sins. And amongst, & above those 〈◊〉 all other kinds, the servants of God are still endangered by the errors, & evilles of the times: whose corrupt customs do often either dim they● eyes, as a mist: or carry them along as a strong stream: or otherwise op●presse them with a thousand tyrannies. Examples of this mischief we hav● too many in the Scriptures. In Abraham's, jakobs', David's, & many mo holy patriarchs, & Prophets, taking at once more wives than one, contrary to the institution of marriage, which was, that ● two (& not more) should be 〈◊〉 flesh. Likewise in † Asa, Amasiah, & Azariah their failings, in not taking Gen 2. 4 away the high places, though the H: Ghost given testimony of the uprightness of their hearts, & works otherwise, in the sight of the Lord. Also in many of the Matt. 19 Changed of Corinth: cotinueing their accustomed fellowship with their friends ●. King. 5. 14. ●. King. 4. 3 4 8 15. 3. ●. & kindred in their superstitious feastings in the Idol temples, in honour o● the Idols, to which they offered Lastly, we have a plain proof of this evil in the Apostles themselves, whom the common error of the times that th● Messiah should be a great worldly prince, & exercise a temporary kingdom did so possess, as that it could not be rooted out of them, by all that they had heard of Christ, & seen touching him; but that it still abode with them ●erodot. ● Clio. Cor. 8. ●0. & cap. 10 3. 14 20 1. till the death of Christ, yea some while aster his resurrection. Which consideration as it must work in all the servants of the Lord a godly yealousy o● the customs of the times, that they be not captived in their evilles: s● must it also teach them, who by the mercy of God have escaped them, much moderation towards such (being otherwise godly) as are still too much abused by their craft, or ulolence. Cor. 6. 4. 15. 6 etc. lat 16. 2. & 20 1. To apply this then to the present purpose. Considering the many excellent truths taught in diverse of the assemblies, & that with so great fruit i● the knowledge, Zeal, & other personal graces of many; the constant sufferings of diverse Martyrs for the truths there professed, against that Antichrist of Rome; the knowledge we had of ourselves in that estate; together Mark 9 with the judgement of other Churches abroad touching the Ch: of Engl: ● ●uke. 14. 1. it is called (though indeed ignorant of her estate, save in such general● heads of faith, wherein we also assent unto her) as also the manifold afflictions Act. 1. 6. upon, & great offences (& those, many too just) at such as hav● made separation, from that Church; it is no marvayl, that so many (though otherwise learned & godly) by reason of the ignorance, & infirmity ye● cleaving to the best overmuch, are abused by the times for the succouring of Antichrist in his declining age, for whose furtherance in his rising (through the corruptions of times then) so many, howsoever otherwise learned, & godly have (though unwittingly) put to their hands, as a● men sound minded, if but a little exercised in their wryteings, & the ●oryes of the times, will confess. Now for the 2d part of the objection touching the idolatrous practi●es of the assemblies, I do answer, that every idolatry makes not an idolater any more than every ignorance, or other sin of ignorance, an ignorant, ●r wicked person. To make an idolater there is required an idolatrous disposition which we may not lay to their charge, of whom we speak. Besides, by this ground we should challenge, the reformed Churches generally ●o be idolaters; for the most of them use a stint form of prayer, less or ●ore, though they be not bound unto it; & so consequently should exclude them from God's kingdom: for no Idolater hath any inheritance in the Eph. 4. kingdom of heaven. And if any further object, that the Scriptures teach expressly, that they who ‡ Reu. 1● 4. changed 1● 9 10. partake of the sins of Babylon, shall receive of her plagues: & that every man worshipping that beast, & his image, & receweing his mark in his forehead or in his hand, shall drink of the wine of the wrath of God, etc. I answer ●s before, that that estate, & those practices are indeed under that curse in themselves; & further also, that every person so walking (as I am persuaded every member of the Church of Engl: doth) is under that condemnation without repentance: which repentance, as it must be particular forens known, so doth the Lord, in mercy, accept of the general repentance of his servants, for their sins unknown, & secret, & which they discern not to ●e such: Otherwise no flesh could be saved. Lastly, as I cannot excuse them, Psal. 1● 12. ●or they themselves from great sin in joining themselves with the profane parish assemblies, with which God hath not joined them, & that ●n the practice of their superstitions, especially in such a bondage spiritual ●nder the prelacy, as makes them cease to be the Lord's free people, & deprives them of all power for the reformation of public evilles either of ●ersons, or things; so these being (as I hope) but their sins of infirmity, ● by them unseen, though we discern them, (as it may be, they also discern some evilles in us, which we see not in ourselves) they no more dis●lv the bond of the spirit between their, & our persons, than they de●roy the work of the same spirit in themselves: neither can these their ●ns pollute me, if by the default of my place, or person I leave no means lawful unused, for their reformation: who if they either purposely neglect to search out the truth, or unfaithfully withhold it in unrighteousness, for any fleshly fear, or other corrupt regard, shall not for our ●ore respective judgement of them, or practise towards them, receive the ●ore easy judgement at the hands of the Lord in the day of the revelation ●f the secrets of all hearts. As he that hath hold of one member of the body is not separated from the body, OBI. nor any part thereof, but hath hold of the whole body by the natural coherence of the parts: so he that communicates with one member of the Changed communicates, & ioyn● with the whole, & every member thereof by answerable coherence of the parts of that mystical body. In communicateing with the godly there in private prayer, & the like NSW. exercises, we do not communicate with them, as members of the Changed but merely as Christians: private prayer being (as hath been showed) no Ch: action at all, nor performed either by them, or us, by virtue of any Changed state, or membership, or with any respect thereunto: but merely as by persons, made partakers (by the grace of God) of the spirit of adoption, & prayer, mutually. ●●. 8. ●. 26. 27 If we may thus communicate, OBI. with them in private, & they with us, why not also in public? It follows not, that because I may partake with godly men in things lawful, & lawfully done, therefore in things unlawful in themselves, a● NSW. are many things; or unlawfully done, as are all things in their public communion. Moore particularly. In communicateing with the godly 〈◊〉 public (even in things good in themselves) I partake with all the profane parish also: the minister being the minister of the whole parish, & (to speak as the truth is) the parish priest: & so in his public administration offering up the souls, & bodies, & the prayers withal, of the parish Church, in the name of Christ; & therein, with a few clean, many unclean beasts, upon the Lord's altar: whereas the private communion I intend, is restrained to the godly only, though wicked persons be in the place. 2dly whereas in private I commicate only with the persons, & personal graces of holy men; in public, I communicate with their Ch: state, & order, as also with the public Ministry, & in, & with it, with the prelacy, whenc● it is: of which more hereafter. Neither yet may we admit them into communion of the public ordinances with us, till they be actually members of a true, & lawful public body ecclesiastical, or visible Church. As they are private Christian persons, so we may partake with them in private Christian duties; but may not admit them to public Church communio● (though never so holy persons) till they have a true, & lawful Ch: state, & calling thereunto. And here that general Rule hath place, that whatsoever is done by any person (though both he, & it in themselves never so holy) without a 〈◊〉 calling, is sin unto him. But with men uncircumcised, & which might not enter into the Temple, the Iewe● OBI. ●ct. 11. 2 & 21. were forbidden all Communion by the law of God. But they of whom we speak are not unbaptised but such as with the outward baptism, (the same with our own) though both unlawfully administered, ANSW have also received the inward baptism of the spirit: though they cannot have in that their estate, all the right ends, & uses of baptism. 2dly, ● find not where the law of God so said: but rather think it may be pro●ed, that the Circumcised Israelites coming out of Egypt, had communion ●n the wilderness, (though not in all things) with the uncircumcised both Exod. 38. ●sraelites, & others. But admit the law so forebade. It must be considered, Num. ● 4. ●hat the matter of Peter's trouble was, his going in to men uncircumcised, & ●ating with them: & it will then appear, that there was a legal, & ceremonial restraint, & bondage, under which the jewish Church was, as a child ● his nonage, from which the Changed now as a man of fuller age, is free. And Gal. 4● 2. 3. 4. ●y the jews not communicateing privately, or not eating with any uncircumcised (if so by the law they were forbidden, & that it were not rather tradition, as Calvin thinketh) & by their not admitting any such into ●he Temple, which is evident, we are taught, not to communicate with, nor ●o receive into the Changed any uncircumcised in heart, so by us discerned: but ●re not forbidden all private religious communion with unbaptised per●ons (if appearing holy) much less, to go in, & eat with them, not nor 1 Cor. 27. ●et to receive such neither into the now Temple, the Church of God: into ●hich indeed they must be received, before they can be baptised. And for ●he Instance Act: 11. considering that Christ at his death had broken down ●e partition wall, & in his flesh abolished the enmity of the law of commandments, Eph. 2. 15. ●anding in ordinances; & that Peter by his Apostolical Commission was to Mat. 2 29. ●ach all natious; & how his opposites had heard that the Gentiles had received ●e word, & there with the spirit, of God, it could be noon but they of the Circumcision, that is such as being themselves Circumcised, did think there could ●e no grace without it (with which mischief Satan laboureth always to ossesse the hearts of such as enjoy God's ordinances, as theirs, on the other●de, who enjoy them not, to undervalue them) who would thus contend, ●r quarrel with the Apostle of Christ, & the same, (to speak as the truth Act. 10 14. ●) manifesting himself to be too † jewishly affected, for that his practice. And Gal. 2. ● 12. 14. ●ethinks by the Lord's charge unto Peter, not to call that profane which God ●ad purified Act: 10. 15. & with it, by Peter's testimony afterwards v: 34 35. ●hat they that fear God, & work righteousness are accepted of God, wither circum●sed, or not circumcised, baptised, or not baptised, so there be no conempt of God's ordinances, but only humayn frailty hindering, as it was ●ith Cornelius, in his not being Circumcised formerly; & so aught to be accepted of his people, so far as God accepteth of them: & that by Christ's ●xample in receiving the prayers of, & therein communic●●ting with the faithful ‡ Centurion (though out of the visible Changed & uncircumcised Math. 8 ●. etc. personally, & privately, with whom he would not have communicated i● the temple, into which for order sake he might not have been admitted we also have warrant for communicateing with godly persons privately with whom for their disordered estate that way, we can have no lawful public communion. But thus to acknowledge any in the assemblies for our brethren, & partakers of the 5. OBI. same common grace, & f●yth with us, unto life, is to confirm them in their evil ways & as if we should tell them, that to do more, or otherwise, than they do, were in vain. This exception is unworthy of any godly wise man, who hath learn ANSW. aright either to worship God, or to converse with men. Exception might as justly have been made against the Apostles doctrine, & practise for ‡ Rom. 14 ●. receiving, & applying unto the weak in things lawful, for their edification, & gaining, & the discharge of his own duty: & as justly might men have tou●● ● Cor. 9 ●1. him, that he had taken a course to continued, & harden them in their sin● for that their weakness was their sin. The equity of the Apostles doctrine & practice is general, & directs all God's people, at all times, towards all that are weak in the faith any manner of way, as are those that fear God in th● assemblies, (how strong soever otherwise) in respect of their Church state & ordinances. The same Apostle wryteing to the Corinth: whom he was in the body o● his Epistle to reprove for many evilles amongst them, doth in the first plac● given them their due with the most, acknowledging them * 1 Cor. 1 ● 4. ●. sanctified in Ch●● jesus, saints by calling, enriched with the grace of God by Christ jesus, in all utter and & in all knowledge. The same manner of proceading also the Apostle john useth being directed by the same good spirit, towards ‖ Reu. 2. 1 ● 34. v. 12 13. 14. v. 18. 19 20. the Churches in Asia, upon the like occasion. And as their practices are (in their common equity) o● instructions, so doth both the law of love, & rule of reason direct us th● same course. When men see us ready, to take knowledge, & in acknowledging of the good things in them, they will much more willingly listen to our in reproofs of their evilles, as deeming us equally, & loveingly affected towards them: which good things, if on the contrary, we neglect, or vnde● value any manner of way, they will, & that justly, be prejudiced against us 〈◊〉 unequal, & looking at them only with the left ey. Besides, there are no A●●guments so forceible either for admonition, or exhortation, to them th● have any spark of grace in them, as those, which are taken from Rom. 12 the mercies God, whereof they are made partakers. Neither will any of God's childre● indeed, make that use, either of the knowledge, which themselves have, or acknowledgement which others make of the grace of God in them, to be en● boldened thereby to go on in evil; (for this were to ‡ ●ude v. ●. turn the grace of God i● wantonness, which only the reprobates do) no more than will a good child, when he knows by himself, or hears by others, that his father hath made sure his inheritance unto him, take thereby liberty to despise his commandments, & no further to regard him: this were a bastardly practice, & from which a child naturally disposed would abhor. To conclude then; this our judgement, & answerable practice, touching ●he better sort in the assemblies, as faithful persons, & under the assurance of salvation, is no hindrance to the further manifestation of their faith in withdrawing their feet from every evil way, & the planting them in the Lord's house; but on the contrary, a real exhortation, & provocation of them to keep safe that their precious † 1. T● 1. 19 faith in a good conscience in all things, as the passenger in the ship: & in the ‡ Mat● 28. 19 obedience of all Christ's commandments, to 2. Pe● 10. make ●heyr election more sure, to themselves, & so to ‖ 1. 〈◊〉 2 12. work out their salvation with ●ear, & trembling: always provideing for themselves the Prophet's assurance, which was that he should not be ashamed, when he had respect to all God's commandments. And this may serve not only for an answer to the objection, 6 O● but also for an argument for the thing intended. But Christ hath left an order for the reformation of every † Math● 18. 1● 16. 17. BROTHER falling ●nto SIN, which cannot be observed towards any of them; whom we cannot therefore ●hus acknowledge, & communicate with accordeingly. This indeed showeth that they are without the order of Christ in his Ch●●n which they aught to be; ANSW but doth not therefore conclude them not to be ●ur brethren, or God's children, or that there is no bond of faith, & the spi●it between their, & our persons. And by this ground we should not repute 〈◊〉 godly person though actually separated, our brother, nor keep private communion with him: nor any at all with the reformed Ch:, or with any their members; with are too too much wanting in this order. But as we may communicate with thousands in Engl: as with holy persons, in private exhorta●ions, & admonitions, so may we also in private prayer, though in neither ●he one, nor other publicly, as hath formerly been showed. And this I also conceav to have the force of another argument for the practice. The L: jesus hath promised so far to hear men's prayers, as they ‡ 7. O● Math 18. 19 AGREED TOGETHER in the things they ASK: which cannot be between them, & us, sing they ●re to pray for the prosperous estate of their Church Communion, government, & Mi●istery, against which we both pray, & witness. There are thousands in the assemblies, who, (whatsoever through humayn ANSW frailty, their practice be) pray for little more, in effect, in the Changed of Engl: then we do And 2dly though there be between them, & us some diffe●ences yet may the same be so carried by Christian discretion, & moderation mutual, as that our prayers be not interrupted. And though we must agreed in the particulars, which we expressly pray for, yet if we may not join in prayer with them, with whom we have particular differences, how shall we pray with almost any the members of the reformed Churches? yea what two Changed or persons in the same Changed should not at one time, or other refuse● prayer together? But diverse inconveniences will (I doubt not) arise in thi● practice, as there do many in all our doings: which we must therefore labour to prevent, or moderate by godly wisdom, & not abandon for the●● things otherwise lawful. It this practice may be warranted with them, why not with sundry Papists also, OBI. & much more with many excommunicants out of the Church, for some particular sin? The faith of Rome, & so of Papists indeed, cannot by the word or God ANSW. be proved true justifying faith, nor the spirit received by that faith, the spirit of prayer, which God hath promised to hear. But the faith published in the name of the Changed of Engl: & professed by many there personally, is to be esteemed such by the word of God. Neither are we now come to a diverse faith, but to a diverse order from that there prevailing: in submission whereunto we think ourselves bound to make further manifestation of our faith, then there we did, or could do. And for excommunicates, there in this apparent difference, that whereas we are to apply ourselves to the other, not yet come so far, what we may, for their further provocation, we are on the contrary to withdraw ourselves from them, what we may fo● Cor. 3. ●. their humbling, both in spiritual communion, & civil familiarity: their estate in the one, & other, putting a special bar between them, & us. But this will endanger the bringing in of great confusion when one man will th●● OBI. esteem of, & walk towards one, a 2d another, & a 3d d wilbe otherwise minded towards them both. The very same might habe been objected against Paul's doctrine of application ANSW. to the weak: & it might have been said; one will judge this man but weak, another that man, but a 3d d neither of them, but both obstinate ●●m. 14. what confusion will here be? So for our walking towards the members of the Dutch, & French Churches. Have we not administered publicly t● Cor. 9 ●. some of either, which unto some others of them we would not do? The same course we hold in our private walking. Yea do we not sundry timer fall into the same difficulties in our public communion, being divers●● minded in the receiving in, & casting out of members? In all which cases we must have use of Christian discretion in ourselves, & moderation one towards another: & must study not only how to effect that which ourselves think best, but how to bear the contrary, with the lest offence, 〈◊〉 it be not intolerable. And thus much for the objections against this practice: the Reasons 1. ARG 〈◊〉 justify it, follow. And. 1. (the former grounds being held, & more specially, that private ●rayer is no Ch: action, nor done by any Changed power, or order, but merely personal) both Mr Bernard's Argument, that we are taught by our Saviour Matth. ● 6. Gall 3. 2● 1. joh. 1. ●hrist, to join in prayer, & to say OUR FATHER, with them whom we judge the ●hildren of God; as also Mr Amisses, that we may have visible communion with ●●em, whom we rightly discern to have communion with Christ, are of force, to with ●ccordeing to the limitations, & distinctions formerly made. As all communion in actions presupposeth an union of persons, so doth 2. ARG ●●ery union of persons necessarily draw with it communion in works, as a natural effect thereof. Which as it is true in Christ the head first, with who●● merits, joh. 15. ● 5. & grace no man can communicate, till by faith he be vinted to 〈◊〉 person, & with which all so vinted do necessarily partake: so is it in the Tit. 1. 3. Philem. ● Eph 4. ● members mutually, who must first be knit together by that one faith, & ●●e spirit, & so being vinted must preserve the unity, & walk in the communion thereof. We are to walk in the common works of humanity with ●●ery man, accordeing to that common bond: in the works of kindred, or friendship, as with a friend, or kinsman: of common Christianity, with a ●●ristian: & so in the works of Ch: communion with the members of the 〈◊〉 Church. As than God hath united us in our persons by faith, & the ●●●rit, under one head Christ, with many in the assemblies, so are we also to 〈◊〉 ourselves in the exercises of those our personal graces, notwithstanding the humayn infirmities, especially about outward ordinances, appea●●●g in us, or them. There was between them in the assemblies who feared God, & us, be●●●e our separation a bond of the Spirit, & we might lawfully pray together 3. ARG 〈◊〉 lawful things, personally. And hath our growth in the knowledge, & ●●edience of the will of God, dissolved that bond, they remaining the 〈◊〉 they were, & it may be growing further also therein? Surely such is the 〈◊〉, & so great the strength of this bond of the spirit, to them who duly ●●nsider it, with that reverence, which is meet, as that many, & great infirmities cannot break it. And by reason of it, & of many other so excellent things there to be found, it deeply concerneth us to weigh with our ●●●ves, in what respect, & how far we make our separation: that as we make 〈◊〉 the good things there as snares to entangle our souls in the things ●●ich are evil, so that neither for the evils (unavoidable in the public ordinances there) we throw away all at a venture, as some ill-advised do. 〈◊〉 if two godly persons of them may lawfully pray together privately for ●●●full things, why not we with either, or both of them? Do we lose any lawful liberty in a common Christian duty, by breaking of our unlawful course, & standing? If not, then neither can this course be justly reproved, neither should we debar ourselves of our Christian liberty herein. 〈◊〉. 5. 1. As we are not for infirmities, & corruptions to refuse the fellowship● ● ARG. a true Christian Ch: in things lawful, but by all good means to endeavo● her reformation, whilst there is any hope: so neither are we to refuse th● fellowship of a true Christian person (so appearing)▪ in things lawful, 〈◊〉 his infirmities & corruptions, especially till he appear unto us obstinate, & irrecoverable therein. Lastly, to repute them holy persons, & partakers of the same precious ● ARG. faith with ourselves, as I have showed before, we have always done (not●withstanding their Ch: state) & yet not to join with them in the person● works of faith (no extraordinary bar coming between) seemeth a de●niall of that in deed, which in word is professed: & all one, (if not worse as if one man should profess of another, that he held him his special friend but would neither perform to him, nor receive from him any duty 〈◊〉 special friendship: or that he deemed him a very honest man, but ye● would neither trust him, nor have otherwise to deal with him for a far thing. For conclusion then † Phil. 3. let us follow the counsel of the Apostle, to proceed by one rule, whereunto we are come: under hope that God will further reve●● the truth in those particulars unto them, who are otherwise minded: as al●● following his example, in funding all to all in the things which are lawful. And above all things let love abound in us, which will teach us (a● many other good lessons so this amongst the rest) not to cover the goo● ●rov. 10. ●. graces of God in men under their infirmities, but contrariwise, their i●●firmityes under the graces of God's spirit in them. Pet. 4. 8 But jest this practice, & the grouds thereof be further strained, the●entend, or then it will reach, I think it here meet to add a few things, for th● just, & lawful bounding of it. Of public Communion. AS we are then to join ourselves with them, wherein God hath joined us; so are we, wherein he severeth us, to sequester & sever ourselves. And this I verily beleiv he doth in their, & our Church Communion, Service, Order of Government, Ministry, & Ministrations. If the parish assemblies gathered by compulsion, of all the parrishioners promiscuously: the Provincial, Diocesan, & Lordly government: the Ministry thence derived, with ●e service-book, & administrations accordingly, be of God; then is our fellowship, only of persons sanctified (at lest outwardly) joining themselves by voluntary profession under the government, & Ministry of an seership; conceiving prayers & thankesegivings, according to the Churches ●esent occasions) by the teach of the spirit, & so administering the sacraments accordeing to the simplicity of the gospel, not of God, nor ●m heaven. If on the contrary, ours be of God, & of his Christ; then is theirs of Antichrist, God's, & Christ's adversary. Either the one or other 〈◊〉 plant, which God hath not planted, & shallbe rooted up. We will briefly con●●●er of the particulars. And first, the word, kahall, in Hebrew; in Greek Ecclesia, in English, Church; ●●●nifyeth a company of people called out; & that in respect both of the ●ce, or will of the Caller, & obedience of the Called: & so, restrained to ●●●gious use, signifieth a company of people called, & come out of the ●●●e of nature, into the state of grace; out of the world, into the kingdom 〈◊〉 Christ. Who are therefore entitled, † 1. Cor. ● 2. Eph 2. 19 20. 21. 1. Tim. 3. 15. Math. 13 24. & 2● 43. Act. 1. 3. Saints by calling, & sanctified, or se●●●ated, in Christ jesus: the temple, house, & household of God, & kingdom of hea●●●, & of God. And since the Church is neither a natural, nor a civil, but ●●●pirituall state, it must not be gathered, nor consist, of natural, or civil, ●●●other then spiritual persons. And this will yet better appear, if we con●●er it (as the scriptures direct us) as † Eph. 1● 22. 23. & 4 15. 16. Col. 1. 24 Eph 4. 16 the body of Christ, under him the head; to which therefore it must be conformable in every part, by the indwelling of 〈◊〉 spirit, effectually working in the measure thereof. 2dly, unto the true Church * Rom. 9 4. 1 Cor 3● 21. 22. apperteyn the Covenant, & promises, the ministry, sacraments, & services of God, with all the holy things of God of Christ: which must therefore be gathered, & consist of such persons, unto which these things belong in communion, & by common right. And both the Scriptures, & common reason teach, that whomsoever th● Lord doth call, & use to, & in any special work, & employment, he doth in a special manner separate, & sanctify them thereunto. And so the C●● being to be employed in the special service of God, to the glory of his social love, & mercy in their happiness, & to show forth his virtues, must be● such persons, as by, & in whom, he will, & may thus be worshipped glorified: & as are by him both in their persons, & fellowship, sepa●●●●ted, & sanctified thereunto. But here the Authors of a certain treatise published against Mr Ch●●● charge A shield ●f Defence etc. ●ag. 8●. him with much falsehood, for affirming all true Churches from the beginning of the world to have been established by this separation, which we (whom the● call Brownists, as the Church of Engl: calls them Puritans) do desire. A● for this they desire it may be showed, how the Church of God before the flood 〈◊〉 gathered by such a separation, to wit, of the godly, from the profane; 〈◊〉 this is the separation, we desire. And know they not that God in establishing ANSW. the first Church of the Gospel † Gen. 3. ●5 & 4. 12. ●6. ●oh 8. 44. put enmity (which is more than separation) between the seed of the woman, Christ & the faithful in him: & the se● of the Serpent, Satan, & the wicked with him their father? Which separation also stood so firm, as the sons of God, might not so much as take th●● wives of the daughters of men. Or if these men will have marriage (as by Gen. 6. 2. ●. 45. their practice they make it) a Church action, than they see an express separation for Ch: Communion before the flood. And where they further allege that the Dutch, & French Churches which we acknowledge for true Changed were not established by such a separation, as we make they accuse them unjustly, to excuse themselves. They were at the first established of a sanctified people by voluntary profession separateing themselves into particular Churches from the pro●phane multitudes in the places, & parishes where they lived, (& th● with great persecution:) & so do still continued a separated people● though thorough continuance of time, & peace, they (as all other Churches use to do) have lost of their first purity, & Zeal. Were, or an● any commpelled into them by penal laws? Or do they consist of all● the parish inhabitants, as the Engl: Parrishionall Churches were, & do● Doth not Mr Cluse, & we all, & these men themselves know, that scar● one of ten in the parish, is of the Church in the whole country through out? How do they then reproach the Churches of God (contrary t● their own, & all men's knowledge) as not being a separated people fro● the profane multitude? The thing is, they would by casting dirt, & myr●● in other men's faces, make their own seem the fairer. That the Dutch, & French Churches condemn our separation, as schism, is neither to the purpose, nor true: neither can they name one Church that ever ●assed any such Censure upon us: neither hath any one learned, & godly ●an amongst them (to my knowledge) ever go about to refute our practice, or confession (though published both in Dutch, & Latin unto them) ●hich notwithstanding they have done in their public wryteings generally against such Heretics, & Schismatics, as have been amongst ●hem. It is more both pertinent, & true, that the Changed of Engl: (for which ●hese men pled) condemns them her proctors as Schismatics, & excom●unicates, for their wicked errors. If Mc johnson confess (as they tell us) the Changed of Engl: a true Church, he ●ust be able to prove it established by separation, & a separated body, in the ●onstitution. He with the rest have formerly defined a true visible Changed a com●any of people called, & separated from the world by the word of God, etc.: & proved Apol. 3● Posit. Confe● of fay● Art 17. ●he same by many scriptures. And to conceav of a Church (which is the body of Christ, & household of God) not separated from the profane † 1. joh. 19 world, which lieth in wickedness, is ●o confounded heaven, & earth, & to agreed Christ, with Belial: & in truth, the ●ost profane, & dangerous error, which, this day, prevails amongst ●hem, that fear God: & by which Christianity is more exposed to the con●empt of Turks & jews then by any other evil. But here a defence by many made, & much set by, must be considered OBI. ●f; which is, that the wicked, & profane in the parishes (though frequenting the ●ame place with the rest) are not of the Church; but only they who fear God, & make ●onscience of their ways. It they said, no other should be of the Church: though coming into ANSW ●he same place, it were true: but to argue from that which should be, to ●hat which is, when that is not, which should be, is unsound, & presumptuous: as is that indeed of all other defences, most frivolous. Thus might ●he Cor: have answered Paul, that the incestuous man was noon of the Changed though 1. Cor. ● ●e frequented the same place with them. And if this defence were good, the greatest part of the Ministers of the Church should not be of the Church: ●or the greatest part from the Prelate to the Paritour, are (God knoweth) irreligious, & unconscionable persons. For conclusion then: we all know, ●hat the Ministers, Parsons, Vicars, or Curates, are appointed, & so called ●he parish Priests, & are accordeingly to Minister: Offering up the parish Prayers, & Sacrifices: & of the parishes to receive tithes, & offerings, ●s their duties: to Mary, Church after Childe-byrth, Baptize, & bury ●ll that are married delivered of Child, born, & do die in their parishes: & so to given the Lord's supper to every one of them at sixteen years old. If it be said, the Minister may suspend, & so procure (if they reform not the excommunication of all unworthy persons: admit it; & even this proves, the whole parish yea the most wicked with the rest, to be the Church▪ For otherwise what needed they be suspended, or how could they be ex● communicated; since the Changed is not to judge them, which are without, but the● which are within? Let all them than who fear God, know, & consider, that when th●● come to worship in the parish assemblies, they join themselves where C● hath not joined them: & acknowledge that society for the true Changed of God & communion of Saints, which he hath not sanctified for that purpose● that, they offer their solemn sacrifices out of the true temple, made of liv●stones: where alone they should present them: that in † ●. Pet 2. 5 Deut. 1●. 5. 6. 7. ●1. Cor. 10. 17. eating of one brea● they make themselves one body with them: & them members of Christ, wh● are (for the present) apparent limbs of Satan: & that in saying Our Fath●● with them, they acknowledge them for the children of God, who in th● persuasion of their own consciences, are ‡ joh. 8. ●4. of their father the devil, & do 〈◊〉 lusts. And (which is most of all to be observed, & wherein those parish assemblies do differ from all true Churches in the world) this mischief is no● casual, & falling in by occasion, but of the very first frame, & constitution into which, Gal. 2. 4 jude. 4. false brethren, & wickedmen have not crept privily, as into th● Churches of God of old, & of late also; but have been, & are, by bodily punishments publicly, & openly, into them constrained, & in the● continued. Neither in this confusion, did the wicked intrude, & thru● themselves into the fellowship of holy assemblies, as in true Churches ● to commonly to be seen: but on the contrary, the godly (few as they were, & yet are in comparison) did unite, & mingle themselves (after they● dispersion in popery) in, & into the profane parishes, where their outward estates, & occasions lay. And 2dly, whereas the true Math. ●8. 17. 1. Cor. 5. ●. 5. Heb. 12. ●5. Gal. 5. 11. 1. Thess. 3 14. Church's 〈◊〉 Christ enjoy his presence, & power, for the purgeing out of persons ap●pearing ungodly, & incorrigible; these parrishonall assemblies want no● only all such power in them, or their Ministers (which the Prelates, & their substitutes have seized into their hands, & for the stablishing 〈◊〉 whose state, & advantage of whose honour, & profit it is, to have them n● better) but even all possibility of reformation, except they cease to be g●●thered by their parish perambulation, as they are, instead of holy, volu●tary, & personal profession of faith, & confession of sins as, they should be. Now touching their solemn, & set book-service, thus much. Since th● Lord hath no where commanded, or required in his word (which is th● only Rule for his worship) any humayn, & apochriphas wryteings to be used in his Church to worship him by, much less to be read, by stint, for prayer, it is unlawful for any of God's servants to † Col. ● 23. submit unto any such voluntary religion, through humbleness of mind, or for any other cause: or to partake in the holy things of God by it administered: jest ‡ Math. ● 9 they worship in ●ayn, & God reprove them saying, who hath required these things at your ●ands? But they tell us, that Christ hath taught his disciples when they prayed, to ●y Our Father etc. True, but I deny it to be Christ's meaning to bind them OBI. ●o these very words: as the ministers are bound to say their Certain. For ANSW. neither do the two Evangelists use the very same words: neither, if that were Christ's meaning, were it lawful to use any other form of words. For he saith when you pray that is, whensoever you pray, say: & he who Luke. 1● 2. ●rayes not, as Christ there teacheth, offers strange fire before the Lord. He ●hen there teacheth to pray without hypocrisy, & vain babbling, & with faith, & perseverance: though I doubt not, but these words also, being applied ●o present occasions, & without opinion of necessity, may be used. But ad●it Christ's meaning were to tie his disciples to a form of words: will the Bishops therefore presume to impose upon men, another form of words, 〈◊〉 so an other form, & manner of worship? which (if Christ tied his disciples to worship him by a certain form of words, they appointing an ●ther form of words for his worship) they undeniably do. Will they thus ●alk cheek by iowl with Christ in his house, & set up their threshoulds by Gods, Ezech. 4. 8. 〈◊〉 appoint a new manner of worshipping God, & so a new will of God, as ●●deed they do? Mr Cluses forenamed adversaries demand touching a prayer of his in ●he end of his book, whither any of his flock in reading of that his prayer, may lift A sheil● etc. pag. 38. 39 ●p their heart, & say Amen to his petition. If not, than (say they) it is a sorry ●ayer etc.: if they may, then according to our doctrine, he sets up a golden Calf, 〈◊〉 erects an Idol, by setting down this form of prayer: & they, which in the reading 〈◊〉 it, lift up their hearts in prayer to desire the same thing, commit Idolatry. Nothing is absolutely, or in itself, an Idol: but in relation to, & re●ect ANSW. of the end, to which it is appointed, & used. And we do therefore re●ute the service book an Idol, because it is, & is appointed to be read by the Minister, for his, & the Churches prayers. But what proportionable to his hath Mr Cluses prayer? Is it appointed by him to this end, or by the ●h: with him so used? It is published by him for the manifestation unto uther's of his desire, that they by reading the same privately, might be admonished of, & provoked unto their duty. It is his prayer, but their instruction, & provocation: & so by them to be read, & used. And for the inward listing up of the heart, is nothing to the question in hand; which is about the outward exercise, & manifestation of prayer. A man in reading or hearing read, Paul's Epistles: or in singing, or hearing sung David's Psalms, or in opening, or hearing opened those, or any other Scriptures i● the Church may say Amen to any truth, or desire in his heart that th● good things in them contained may be accomplished, & come to passe● Are therefore these scriptures, & sermons the prayers of the Church? 〈◊〉 (which is the very point) is the reading, singing, preaching, & hearing o● them the Churches exercise of prayer, or praying? we doubt not but it i● lawful to read privately the prayers, or sermons of any godly men th● come to our hands for instruction, & provocation in & unto any good du●●ty, & to have the heart therewith affected accordeingly: but to conclude● that therefore it is lawful to bring the some into the Changed & to read the● publicly for that end, & (which is more) that the so reading of them 〈◊〉 the preaching, & praying which the Ministers of Christ are to given themselv●● Act. 6. 4. ●. Cor. 12 ●. 7. 8. unto: & for their furnishing whereunto, he giveth them the special gifis 〈◊〉 his spirit, is to make ropes of sand: both will hold alike, & are indeed 〈◊〉 like childeish. But let us a little further weigh their words. They call it Decluses prayer, because he penned it: acknowledging therein that their Chur●● Service is the prayers of the Bishop or chaplain that penned them: & th● manifestation of the spirit given to him, that is dead, & rotten. Whereas the Ministers of Christ have received their proper measure of the manifestation of the spirit to profit withal: by which their infirmities are helped, & the● 〈…〉 taught to pray, as they aught, & as are the Changed necessities, & occasions. They further call this the reading of Decluses prayer: & therein confes●● Rom. 8. ●8. their Ch: praying to be reading. And is reading praying? or are not these two distinct exercises, & for diverse ends? Do men read to God, (whic● if to read be to pray) they must do? In praying, we power matter out 〈◊〉 the heart: but in reading we receive matter in: as common reason teach●eth. How ignorant then or obstinate soever men are in their custome● & traditions received from their ancestors, their set service read f●● prayer is but an humayn devise for God's worship (& that vnreasonab●● also:) & so an Idol & against the 2d Commandment; with which 〈◊〉 fellowship is to be had. Which whilst these men, & others will not lea● of God, by us, whose persons they despise, but will still pled for it, 〈◊〉 they do; most justly do they provoke God to punish them, & their f●● 'lows by it, as he doth, It is just, that whilst one kindleth, & another blows & a third offereth this strange fire, they should together be scorch●● with the flame of it. It now remains I ad a few things touching the government Ecclesia●● ●all, & Ministry. But for that it becometh all honest, & modest men to be more forward in defending their own, then in reproveing other men's doings; & that many loud clamours of Anabaptistry, & Popularity are raised against our government, I think it meet breisly to insert a few things ●ouching our profession, & practise therein. The government of the Church then, as it is taken most strictly for the outward ordering, directing, & guidance of the same Changed in her affairs 〈◊〉 for in a more general sense the whole administration of Christ's kingdom ●y himself, or others, inwardly, or outwardly, publicly, or privately, ●ay be comprehended under the government of the Church) we place in ●e Bishops, or Elders thereof, called by Christ, & the Ch: to feed, that is to ●ach, Act 20. 17. 20. 1 Tim. 5 17. & rule the same. Which their government, & the nature thereof, I ●ill plainly lay down in such particulars, as wherein the people's liberty is greatest: which are reduced to these three heads; 1. Exercise of prophesying: ●. Choice of Officers: & 3. Censureing of offenders. And 1. for the Exercise of prophesying; wherein men though not in of●●ce) have liberty to move, & propound their questions, & doubts for satisfaction, Luke 2. 46. as also having received a gift, to administer the same, unto edification, ex●rtation, Rom. 12. ● & comfort. As than Paul, 1. Pet. 4. 10. & Barnabas coming into the Synagogue of the ●●wes (where they were no Officers) the Rulers of the Synagogue sent unto ●●em after the lecture of the law, 1. Cor. 1● Act. 13. 14. 15. if they had any word of exhortation to the people, to ●y on: (which order the jews also observe in their Synagogues at this day) 〈◊〉 with us, the Officers after their ordinary teaching, signify, & exhort unto ●e use of, the like liberty, in that, & the other particulars formerly named: ●●so (as there is occasion) open, & explain things obscure, & doubtful: ●●prove things unsound, & impertinent: & so order moderate, & derter●ine the whole exercise by the word of God. And in this I suppose it appears to all men, that the Officers govern. For the choice of Officers, we do take for our directions the practices of the ●ostles, & Apostolical Ch: Act. 1. & 6. & 14. grounded upon a perpetual ●uity, that men should choose them under Christ, unto whose faithfulness, ●●der the same Christ, & by his appointment, they are to commit themselves, & their souls: & them, as Christ's, & their servants to maintain: in ●y one of which examples the conscience of a godly man is better established, then in all the Canons of Popes, or Prelates, or other devises of Politic ●en whatsoever, departeing from the Apostolical simplicity. I will instance 〈◊〉 one example where this point is most largely, & clearly set down; unto ●hich therefore the rest must be referred, & by it other places (handling the ●me matter more briefly) explained, & opened. We do read. Act. 6. how the ●postles call together the multitude; show them the necessity of Ch●esing Deacons, what their work is, & how they must be qualified, & how many they woul● have chosen: whom, being chosen accordingly, by the multitude, they ordey●● sanctifying the whole action with prayer. Where it is evident, that though the calling did chiefly depend upon the multitude, yet did the government of the whole action lie upon the Officers. Conformable whereunto is on● practise, so neare as we can, upon the like occasion. Lastly, for our direction in the public use of the Censures, we propound to ourselves the Rule of Christ Math. 18. 17. touching sins privat● in themselves, but to be made public by the sinners refuseing to hear admonition: & with it, the practice thereof, by the doctrine of his Apostle● 1. Cor. 5. about a sin of public nature. For the not Censureing where●● he sharply reproveth the Church; vehemently exhorting them, that bein● come together in the name of the Lord jesus, they would by his power (for the use whereof he shows his judgement, for his part severally, & promiseth hi● joint assent in their public assembly) excommunicate the offender. For neither could the Apostle being but one, be the Church, or Congregation, which consists of two or three that is a company (though never s●● small) gathered together in Christ's name, ●ath. 18 ●. as he expounds himself: neither di● he seize into his own hands the liberty of the Corinth: for their neglecting it; as oppressors use to deal with their tenants, & debtors, taking the advantages of forfeitures against them: neither indeed could the Apostle with any equity, or justice proceed to any Censure against the offender, 〈◊〉 not being before sufficiently convinced of, & rebuked for his sin, as he shoul● have been. ●. Tim. 5. 〈◊〉. Answerable to the course by Christ & the Apostle there directed, & by the Corinth: observed, as appeareth 2. Cour 2. 6. we desire our practice may be. In which, sins scandalous (if in themselves of public nature) a● brought to the Changed by one of the Officers: or (if private, & to be mad● public by the sinners impenitency) by the brother offended, & his witnesses, at the Officers appointment. Where, the sin (being manifested, 〈◊〉 (for fact orderly proved against the offender) is by the elders condemned, & rebuked by the word of God, & the sinner exhorted to repentance accordeing to the quality of the sin. In which conviction, & admonition lawfully, & sufficiently made, the Ch: resteth: the men manifesting they assent thereunto by some convement word, or sign, & the women by ●●lence. And so the admonition which before was Christ's, & the Officers becomes the Churches: following the other as their governors, & no● otherwise. Upon which admonition if it please God to given the sinner repent 〈◊〉 ●. Tim. 2. 〈◊〉. answerable, & that he so manifest, God thereby receiveth glory, who wa● dishonoured by his sin, & men who were offended, satisfaction: & so all ●urther proceeding is stayed, & the person exhorted (& others by his ex●mple) to sin no more jest a worse thing happen unto him. But if he remain ob●inate, & refuse to hear the Ch: & in it Christ, admonishing him, then with ●orrow for the hardness of his heart, (all long sufferance, & patience in the ●ean while used, accordeing to the nature, & circumstances of the offence,) ●y the power of the L: jesus (not given to his Ch: in vain) the impenitent ●nner is, for his humbling, to be cut of, & excommunicated from the fellowship of the Church: the Elders as governors going before in decre●●g the sentence, & so one of them (upon the people's assent, as in admonition) pronounceing it in the name of Christ, & his Church. But for that the Officers are frail men, & those † 1. Pet. 3. nor Lords over God's he●tage, as are Princes, & Magistrates over their Subjects, but ‡ 1. Cor. ●. 1. & 2. cor. 4. 1 Ministers, 〈◊〉 Servants of Christ the husband, & the Church the wife, whom the thing concerns in their places, as well as them) we think it lawful for the bre●hren either doubtful of any thing in the Officers administrations, to pro●ound their doubt for satisfaction; or sing them failing in any material ●hing, to admonish them of their duty & that they * Col. 4. 17. look to their Office, ●r (if need stand) to supply the same for the further clearing of things. ●nd this whole proceed we make, & use ordinarily on the Lord's day, ●s being properly the L: work, a work of religion, directly respecting the ●ul, & conscience: & of spiritual nature, as being an administration of Christ's kingdom, which is not of this world. And this also when the whole Changed 〈◊〉 gathered together, as which it concerneth many ways. Ioh 15. 36. 1. Because the Changed which is offended by public sins, must be publicly satisfied. 1. Cor. 4 4. 5. 2. A ●le leven, leveneth the whole lump (to wit of the Changed) being unpurged out. ●. ‖ 1 Tim. 5. 20. They that sin must be rebuked openly, that the rest may fear. 4. The Elders, or ●sh●ps are to feed the flock by government publicly, as well as by doctri●e; & being by them, over whom they are, to be highly loved for their work ●●ke, 1. Thi. ● 12. 13. their work of government must be seen by the Changed which is for the ●●me so to esteem them. And thus we beleiv, & practise accordingly, though 〈◊〉 we confess) with great weakness. By which our weakness it cometh also ●o pass, that this comely order is sometimes interrupted, & humayn frayl●es intermingle themselves, either by the Officers fault in not governing, or the peoples in not obeying as they aught: so as we are at times overtaken with some things both disorderly, & difficult to determine; as 〈◊〉 also cometh to pass in all societies, & governments of, & by men, whatsoever. And as in nature, the corruption of the best thing is the worst, so ●n the breach of the most comely order, there is the greatest both vncome●nes, & disorder. But things are not to be defined by their abuses (as the philosophers teach, & all wise men know: (so neither must the L: ordinances be esteemed by the disorders personal incident unto them, but as they are in their right state, & lawful use. The order of our government then being such, as I have described it, let every indifferent Reader judge, whither or no, in respect of outward order, it be popular, & wherein the people govern, as many please to reproach us, & it. But if men will still shut their eyes against the things we plainly, & simply lay down, & yet open their mouths against us for popularity, & Anabaptistry, we can but (making this & the like our just defences) commit both ourselves, & cause to God. And thus much of our order of government. I will now go on where I left, to show, that the L: people may not communicate with the Church of Engl: in regard of the government Ecclesiastical, & Ministry thence derived. And 1. the Scriptures teach us, that the † 1. Act 20. ●. 20. 14. 23 〈◊〉 1. 1. Tim. 5. 7. H: Ghost hath appointed sundry, Overseers, or Bishops over one flock to feed, that is, to teach, & govern it: of which it also standeth in need. It is then the unholy Ghost of Antichrist, which hath devised one Bishop over many flocks, which he cannot possibly feed, if he would. Only for his government he hath this help, that he is a Lord over them, & not a Minister, & servant unto them, & so bears more sway over the profane multitude, ●●t. 1. 5. whereof those Churches most what consist, by Lording it with his imperious Canons, & purse penalties, than many true Bishops could do, by their faithful ministry, & service, according to Christ's testament. It is written Eph: 4. 8. 11. 12. 13. that Christ when he ascended on high, II gave gifts to men: some Apostles, & some Prophets, & some Evangelists, & some Pastors, & Teacher: for the work of the Ministry, etc. until all the Saym●● were met together unto a perfect man, etc. Where the Apostle teacheth, how● Christ the king of his Ch: hath set in it certain orders of officers (answerably gifted extraordinarily, & ordinarily) & those also there to be, 〈◊〉 continued in their time, till the same Changed & body of Christ were complete, both for number of persons, & measure of graces. Now if the Bishops be Pastors, or shepherds, & Teachers, (as some would make them) over their Provinces, & Dioceses, how will they answer the Lord for not teaching them? Or how hath the Lord appointed such a Ministry (being an office of trust, & wherein the personal ability, & faithfulness o● the Minister is required) as which he that received it, cannot possibly fulfil if he would? Or if the Bishops be of the order of Pastors, & Teachers, Col. 4. 17. (which are he lowest Ministers) of what order are the parrishion●● Ministers, which are below them? And for the first three, Apostles, Prophets, & Evangelists, they were extraordinary, for the first † Math. 〈◊〉. 19 1. Cor. 6. planting, & wa●ering of the Churches. The Apostles, & Prophets laying the foundation, by doctrine infallibly true: & the Evangelists employed by the Apostles direction, here, & there, for the perfiting of their work, as there was need. Neither were they, one, or other, tied to any particular flock, Diocese, Eph. 2 ● 1. Cor. 10 11. Math 19 Province, or Nation; but were general men, & for all places; being there●nto furnished with the knowledge, & use of all tongues, as there was occasion. So that whilst our Engl: Bishops pled their Provincial, & Diocesan jurisdiction from the commission of the Apostles, & Evangelists, Act. 16 23. Rom. 1. 21. 1 cor. 10. 2. Cor. 6. 16. 2 & changed ● 28. 2. Tim. 5. 21. Tit. 1 5● & 3. 1 they are found to be of their number, who ‡ Reu. 2 said they were Apostles, & were not. They then, in their order of ministry, are not of the gifts, which Christ the king of his Ch: gave, when he ascended on high, but of the gifts of Antichrist in his ascent to the throne of his Apostasy: Of whose body also they are natural members, without which it cannot consist: as may all other bodies, whither Civil, or Ecclesiastical. And since the Officers of the Changed are. members of the body of Christ, as the eyes, mouth, hand, etc. he who adds to, or takes from the Changed an order of Ministry, or Office, presumes to add to, or take from Christ's body, a member: & so abolishing a member of the body, he doth also abolish a gift, & grace of the spirit, working effectually accordeing to the measure, or proportion of every part; or adding a member, he must be able to quicken, & furnish ●t with a proportionable gift of that same spirit, who distributeth to every member, as it pleaseth. v. 11. 1 Co● 12. 1● 27. 28. And so where the Apostle saith, v. 4. 5. that there are diversities of gifts, but the same spirit: & diverstyes of ministries, but the same Lord: he plainly teacheth these two things. 1. That all lawful ministries in the Changed are of Christ: 2dly, that noon may appoint a Ministry ●n the Changed but he who can bestow an answerable gift of qualification: which is not in the power of any man, or angel. The Lord by his Apostle hath ordered, that the Elders, or Bishops which labour in the word, & doctrine, should have double honour, specially, 1. Tim. 17. 1. Tim. 1. & above them that Rule, though well: & that upon a ground of perpetual equity, that since the Bishops, or Elders office is a work, the chief work, which preaching is, should have the chief honour. But this order of Christ, & of nature itself is clean subverted by the order of the Prelacy, & Ministry in Engl: where tenfold honour is given to ruling, though not well, above the most painful labouring in the word, & doctrine. It well suits with the spirit of Antichrist that imperious Lording over the souls, & consciences of men should be advanced above the base, & burdensome work of Preaching God's word. Lastly, the rights, & liberties, wherewith Christ the Lord hath in 〈◊〉 word endowed his Church (the Elders for their government, & the people 〈…〉 for their liberty) for the calling of Officers, & Censureing of offenders these oppressors spiritual have seized into their own hands, as their peculiars: Cor. 5. Act. 1. & 〈◊〉 in, & upon which their usurpation (which is specially to be noted) their very office, & order is founded. † ●er. 22. woe be so him (saith the Lord) that buildeth his house by unrighteouses, & his Chambers by wrong: how much more then unto them, who build their high palaces by such spiritual injury against the Lord, his house, ministers, & people, as they apparently do. For conclusion; the tree is known by the fruits: & too evident it is by they fruits, upon what root the Prelates tree groweth. Their preferring (〈◊〉 that in their most folemn Constitutions) the wearing of a surplice, or making a Cross in a Babes forehead by the Minister, before the preaching of the gospel: of bowing the knee by the people to, or at the Lord's supper before the most worthy receiving otherwise; the reading, & hearing o● their (rather than God's) service, by the one, & other, above the performance of any part of God's worship appointed in his word, by either o● them, do declare them to be no mean members of that man of sin, & adversary, who exalteth himself above all that is called God. ● Thes. 2. ●4. Their constraining the Ministers to receive from them, & by their sol●● authority, their order of priesthood, & institution to their cures, with their licences to preach: enforcing them to subscribe, & that from they hearts, to their devised government, Service, & Ceremonies, & even 〈◊〉 swear Canonical obedience to them therein; & both them, & the people to obey their Summons, & Citations, running, & rydeing to, & fro, 〈◊〉 sue, & serve in their Courts: to take the oath ex Officio, to accuse themselves, & their friends, & that often for well-doeing: to submit to they Censures of all sorts, & not so much as to dare to speak against their tyrannies, & superstitions, under pain of Excommunication, ipso facto, 〈◊〉 proclaim unto all men that have ears to hear, that they are in a great measure, spiritual babylonish Lords, causing all both small, & great, rich, & poor, 〈◊〉 receive their mark in their right hand, or forehead, & otherwise not suffering them either to buy, or sell. ●ev. 13. ●. 17. Their sale of Orders, & Institutions, & that most what unto person utterly unworthy: (to the destruction of how many thousand souls fo● whom Christ died, either by starving them through ignorance, or poysoneing them by profane example?) of dispensations for pluralities, 〈◊〉 non-residencyes, of licences to preach up, & down the country, & to man● at times by their Canons prohibited: of pardons, & absolutions, whe● ●en are excommunicated, & sometimes when they are dead, before they ●an have Christian burial: with their extorted fees, & purse-penaltyes the very sinews of their kingdom) do clearly pronounce against them, ●at they, & their subordinates are merchants of that great City Babylon, traf●●ueing for all manner of ware, & for the souls of men. Ch. 18. 1 11. 12. 1 Now touching the Parochial Ministers I have proved against Mr Ber●rd, that neither their office, nor calling by which they administer it, is of ●hrist. † 1. Ti● 3. 1. The office of the Bishop is a work: & this work stands in ‡ Act. 2● 28. feeding the ●●ck; & this feeding in preaching, & ruling. Now as the government of their flocks is not so much as permitted unto them, so neither is preaching ●g any natural, or necessary part of their office: but an accessary, & ca●all ornament: & which may be, or may not be, as the persons can, or ●ill. And for their calling, whither to their priesthood at large, by the arch-deacons presentation, & bishops ordination; or to their special charges; either by the Patron's presentation, bishops Institution, & Arch-deacons Induction, or by the Bishops sole licence; the very naming of ●e means by which it is had, Luke 2 4. sufficiently proves it not to be ● from heaven, ●ut of man's, even the man of sin his vain devise. But I will for the present assist only upon this consideration, that the parishional Ministry is a ●ranch of the prelacy; & so all communion with the one, as other, to be voided, by God's people. And for the better discerning of things, it must be observed, that as the ●hole Nation is divided into two Provinces, under the two Arch-Byshops, 〈◊〉 the two Provinces into Sundry Dioceses, under the Bishops, & they in●● their several parishes under the Ministers thereof; so do the Arch-By●hops, & Bishops share out unto the parish Priests in their ordination a ●art of their Charge, to wit, so much as concerns the ordinary service of the ●arrish: as they do also unto their chancellors, Commissaries, & arch-deacons, an other part for inferior government: reserving unto themselves the Lordship over both, for the best advantage of their own ho●our, & profit. So that the Chancellor in the consistory, & the priest in ●he Pulpit or Desk, doth administer by one, & the same power: namely ●hat of the Prelate; which, from, & by him, both the one, & other doth ●eceav. And as Christ told the twelve, when he sent them to preach, that ●e who received them, Mat 10. 4●. received him, & that he, who received him, received him ●●at sent him: so he that receaus or communicates with the Minister in any ●arrish of the land, receaus the Bishop, that sent him, & so indeed originally, the Pope, that sent him; & of whose sending the Pope is, they, & we ●ake no question. The Prelacy then being to be rooted out, as a plant, which God hath not planted, & the ministry in the order, & office, (of which we speak) being a branch of it, can the branch survive, if the root be plucked up? or shall any of God's people by their maintenance of it, submission unto it, or communion with it, given thereunto any life, or preservation? But here sundry defences are made by them, who in judgement, word, & wryteing, & some practices, dislike the prelacy: as that they are not subject to their government: that the Ministers do not stand by the ordination, & power received from, & by them, but by the people's acceptation: that these things are but matters of outward order, & government, which though they may something concern the Ministers themselves, yet are they little, or nothing to private persons. We will briefly consider of these defences: & let them who make them, consider, & beware, they be not of them, who will not be reform, but sack excuses aster their own heart. And, first, they who thus disclaym in word the bishops government, confess themselves therein to be under no spiritual external government at all: & so be lawless persons, & inordinate walkers, & such as have neither that conscience, which is meet, of the Commandments of Christ, 1. Tim. 5. 17. Hebr. 13. 17. by his Apostles, to given due honour to them who rule well: & to submit themselves to these, who are over them in the Lord: nor of their own frailty, & in what need they stand of the Lord's ordinances, & of this in special, for their guidance, & conservation in his ways. 2dly, the daily practice of these men (every one of them less or more) in the sight of the Sun, is a sufficient conviction of their unhonest excuse. Their Obedience unto the Summons, & Citations (unto their spiritual Courts) of the Prelates, & their Deputies; their sueing, or appearing there by themselves, or their proctors; the submission of the Ministers to their suspensions, & deprivations, & both of Ministers, & people to their excommunications, do really pled their spiritual subjection to their jurisdiction. Yea so far are the people from freing the Ministers by their acceptation, from the Prelates jurisdiction, as on the contrary, they enthrall them much more under the same: not only by accepting them at the first under their mark of Institution, or licence, but even ever after, year, by year, by chuseing a Churchwarden, or Side-man, (as they call him) to present both their own, & Ministers defaults in & unto their consistories, & Visitations: as doth the Minister also choose another for th● same Purpose: for the performance of which presentations, they are t● bind themselves by oath, & so ordinarily do. So that, howsoever many are ashamed of their Lords, & Masters; both Ministers, & people (n● actually separated, from the parish assemblies) stand in spiritual subjection to the Prelates, & receive their mark, though some in their forehead, & more professedly; & others as effectually, though more covertly, in their right hand. Now for the outward government, & ordering of the house of God, the Church; & the outward calling of the Ministers thereof, they are not so sleighty matters, as Politic men, out of their fleshly hearts would persuade themselves & others. The Apostle unto Tim: treating at large of these things tells him, how the cause why he so writes is, that in his absence, 1 Tim. 3. v. 15. 16. he might know how he aught to behave himself, in the house of God, which is the Changed of the living God, the pillar, & ground of truth. Where he adorneth the Church with most honourable titles, for this very end, that he, & all other God's Ministers, & people might be admonished more carefully to preserve unviolated that sacred economy, & Ch: government there prescribed: † Changed 5. 21 obetesting, & charging him before God, & the L: jesus Christ, & the elect Angels, to observe these things, unpartially: as also wryteing unto the Corinth: he propounds the matters of outward ‡ 1 Epist. 14 37. order, unto them, as the commandments of the Lord jesus: which are * Math. 28. 20. all to be observed by his Disciples in their places: in whose eyes Hebr. 3. 3. etc. he is worthy of more honour in his own house, & in the ordering of it, then was Moses a servant in his masters house: according to whose direction notwithstanding, all things were to be ordered. I ad, that the same Apostle, (whatsoever other men despiseing (it seems) his simplicity, think or say) testifieth of the Colossians, that they had received Christ, as well in their order, as faith: Col. 2. 5. 6. & rejoiceth as well in their continuance in the one, as other: as on the contrary he sharply reproveth the Corinthians, for the breach of order, & neglect of Discipline, as well, as for any other evil. And see how unequal these men are. 1. Cor. 5. & 14. The Pope's arrogateing to himself to be universal Bishop, is in itself but a matter of order, & government: & yet they generally who are sound minded, deem him properly Antichrist therein: alleging that of Gregory against john of Constantionople, for that purpose. And if the universal Bishop make Antichrist in the head, surely the Bishops of Dioceses, & Arch-Byshops of Provinces, & Metropolitans of Nations, may well challenge the pars of arms, & shoulders of that body. Now touching the Ministers outward calling: of such force it is, that he is by it alone (if at all) properly, & immediately, a true Church officer; as is the Magistrate in the Common wealth, the Captain in the army, the steward in the family, by the outward calling of those, ●n whom that right is, a true & lawful Magistrate, Captain, or ●teward: & without, which, all, & every of them, are mere usurpers, howsoever qualified in their persons, & serviceable in their administrations. Noman (saith the Apostle) takes unto himself this honour, but he, th● is called of God, as Aaron. And let them who think it a small matter t● usurp, ●ob. 5. 4. (or being usurped, to communicate with) a calling without order by God's word, consider what befell them, who usurped, (or communicated in the usurpation of) the priestly honour not being thereunto called, as was Aaron. Numb. 11. 16. And how it lieth all the Ministers of Chri● in hand to be able to justify their outward calling to their offices, th● Apostle teacheth by his own example, & specially in his Epistle to the Changed 〈◊〉 Galatia, where it was most called in question: which they also that canno● do, are to be served, as where they, who could not find the wryteing of they● genealogy, ●al. 1. 1. etc. & were therefore put from the priesthood. Neh. 7. 64. And, as they know who have experience thereof, what comfort it ministereth against the manifold trials incident to the lawful Ministers of Christ, that they are called by them thereunto, whom under the Lord i● most concerneth, as over whose Souls they are to watch: so on the contrary, I verily suppose, it cometh to pass, that even the best Ministers in the assemblies, do so easily, & unworthily forsake their flocks, for their greater ease, profit, or credit; & which not, for fear of a little persecution? because they want this testimony, & comfort of good conscience, that they have been lawfully called to minister unto them. To conclude then this point also: the same Scriptures, & ground● which prove the order of prelacy, & so of priesthood, (being a branch o● it) not to be of God, do also prove it unlawful for the people of God t● partake in the administrations of the one, or other, & therein to submit themselves unto them. For 1. their very administrations by an unlawful calling are their sins & so to partake with them in their administrations, is to partake with them in their sins, contrary to 1. Tim. 5. 22. Reu. 15. 4. 2dly, the ground of submission unto the Officers of the Changed is, that they ar● made Overseers of the stock by the H. Ghost, & are over it in the Lord: which subjection therefore neither the Prelates, Act. 10. 17. ●8 1 Thess 5. 1●. nor priests being appointed b● their Ghosts, can challenge, neither can the people by faith yield the sam● unto them. The Apostle Rom. 13. urgeing submission to all sorts of Magistrates doth it upon this ground, that they are of God, & his ordinances: s● the ground of our submission to any office of Ministry in the Changed & stay o● our faith, is this, that it is of Christ the mediator of his Ch: & one of hi● ordinances. 3dly, In the 2d Commandment of the first table are commanded 〈◊〉 external spiritual ordinances, & so the external spiritual ministry, 〈◊〉 government of the Church: neither can the same be referred to any other of the ten Commandments: whereupon I infer that every such government, & ministry not commanded by God, & Christ, is as an Idol, there forbidden, & all subjection unto it, as the bowing down unto an Idol. 4thly, they who judge the Prelacy not to be of Christ, but of Antichrist, & so speak, & write, (to whom more principally I direct my speech) & yet stand members of the parish assemblies under the government, & ministry thereof, do really, & indeed underprop, & uphold that, which in word, & wryteing they would overthrew: they would blow or dash it down with their mouths, & pens, & yet uphold it with their shoulders. Far are they from giving unto Christ his due honour in his officers, & orders, whilst they thus submit unto the officers, & orders of his adversary Antichrist, as is that whole Hierarchy & every order in it, from the Pope unto the Sumner. If any traitor, or rebel should now rise up, & strive with the king for any the dignities or prerogatives royal of the kingdom, & should so far prevail with any able men, as that they should be content to take upon them, by his commission, & sending, to administer justice publicly, were it lawful for any the king's subjects to join with, or submit unto them ●in their ministrations, though in themselves never so just? or were they not all, under pain of disloyalty, bound to abondon them, & their Courts, or assemblies, & to adjoin, & submit themselves unto the king's lawful Officers, how few, or feeble so ever? Even so must all the loyal subjects of jesus Christ the king of his Ch: withdraw themselves wholly from the powers of Antichrist (striveing with Christ whither shall rule by his Officers, orders, & laws:) whatsoever truths they teach or administer: & must adjoin themselves to the officers of Christ, lawfully called, & sent to teach, & guide his Church by his word: & therein must show, as in other things, their loyalty, to their Lord, & king. But here Mr Cluses forenamed Opposites step in, & pled for submission unto unlawful Ministers, A shei● of Defē●ce etc. Pag. 24. 25. 1. that in Christ's time there were diverse Officers whose names had not been heard of in the primitive Changed of the jews, nor ever were instituted by any example of former times, in that Church, as the names of Lewyers, Scribes of the People, & Rulers of the Synagogues, or Archy-Synagogues. 2. if the godly may lawfully submit unto the government, & guidance by private admonition of such or vate brethr●n, who for their sects, factions, & superstitious observations have had such names as were formerly unknown unto the Changed of God; who also in respect of their wekednes d●sirved to be cast out of the Church, & are unjustly retained (as it was in th● Communion of the godly with the Scriubes, & Pharisees) then is it also lawful to stand under ●●●dance, & government of unlawful officers. In whose defence I observe, first, that they yield the Ministers of Eng● to be unlawful, & to have had their names of Primates, Metropolitans, 〈◊〉 Arch-Byshops L: Bishops, Deans, archdeacons, chancellors, Commissaries Priests, Parsons, Vicars, Curates, given unto them for their sects, factions, & s● perstitious observations: & yet all of them make svit, take, pay for, & answe● to some or other of these names, with the orders to which they appertey● 2dly, I note how vain a pretext it is that the persons, whose names are pr● fixed, are the authors of the book, as if john Fowler, & his fellows dur● take upon them to set down what names of Officers had been heard o● or not, in the jewish Ch: from the first institution, till Christ's tyme. 3● where in their former Reason they make the Scribes of the people Changed Officers, in the 2d Reason they make the Scribes & Pharisees, private breth● 4thly, they grant one private brother to be under the guidance, & government of an other, & so establish a popular government, in a sense expressly & by just consequence, as far as we intent, & do: howsoever they reproa● us for popularity. Now for their Arguments, First, I deny that, which the● take for granted, & upon which they build, to wit, that the names 〈◊〉 Lawyers, Scribes of the people, & Rulers of the Synagogues, were not in the Iewi● Church, before Christ's tyme. And 1. the Lawyers were such as were skilful in the law of God, & th● Scribes such as gave themselves either to expound, or write it, or both● (being also Levites for the most part) in which respects these their names as honourable (& not for their factions) were most fitly given them: & no● first in Christ's time, as is affirmed, but long before, as appeareth Ier: 8. ● & Ezra 7. 6. 11. 12. where Ezra is called a scribe prompt in the law of Mo● which Tremelius, ●egis pe●um. & junius translate a Lawyer, or one skilful in the law● as indeed these Scribes, & Lawyers were the same, as is testified, Math. 22● 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with Mark 12. 28. & so the Hebrew word may indifferent●ly be turned & is. And if there were nothing else, that which we read 1. M● chab. 5. 42 reproves these men's peremptory affirmation, that the names 〈◊〉 Scribes of the people were not in the Changed of the jews, before Christ's tyme. But bo● better, & more ancient testimony may be brought against it: take th● one (amongst many) in the Greek Bible, Numb. 11. 16. where the LX● Interpreters have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So for the n●mes of Archi-Synagogues, or Rulers of the Synagogues sproken of Mark 5 22 & ● the same Interpreters use the same words Exod: 34. 31. Numb. 31. 1● etc. which the Evangelistes do wryteing in Greek, & herein without doub● following them, as in other things. And there being Synagogues of ou● amongst the jews, there must needs be Rulers 〈◊〉 n & the same 〈◊〉 called. Touching the 2d Argument: I deny the proportion upon which they build it. In receiving an admonition from an unlawful brother, (as they speak) I do submit only to that which is good in itself, & of God: but in submitting to an unlawful Officer, Prelate or Priest, I submit to that which is evil in itself & not of God, to wit, his very Office, or Order. The unlawful brother, though in sin, yet doth not perform the admonition by virtue of his sin, but out of his personal knowledge, & Zeal (at lest in appearance) against the sin he reproves in particular, but the unlawful Officer doth administer the public doctrine, (as the Sacraments) by virtue, or rather by vice, of his very sin immediately, & properly: wherein I may not partake with him. These men have refused to submit to Mr johnsons public Ministry, & so profess: do they therefore think it Unlawful to receive any information, or admonition, or reproof by the word of God for their sins, from him, or any the people with him privately, & upon occasion? And by their large grounds it should be lawful to submit to the ministry of any heretical Minister: for from such a one it is not unlawful to receive a private admonition for sin, upon occasion. But how much better were it for these men, & their friends to advance by all good means a lawful Ministry, then thus to support that which is unlawful, by pleading for submission unto it. But if they needs will, (as they pled in their book submit their souls to thieves, & robbers, & to such Ministers, as were the Scribes, & Pharisees in Christ's time, (in whom they instance) notorious Heretics denying both the nature, Offices, & Person of the Messiah, teaching justification by the works of the law, & power in man to keep it, let them rejoice in their Ministers, & let their Ministers also rejoice in them, as jotham said of the men of Schechem, & Abimelech: but for us, we have learned to given more honour to God's ordinance, & to have more care of Christ's precious purchase, our souls, then to commit the same to such watchman's keeping. Thus have I briefly noted down, & confirmed the principal grounds of our separation from the Communion, & order of the Changed assemblies, notwithstanding the admission of the personal communion before mentioned. And I have of purpose taken in, & answered the chief Reasons brought by Mr Cluses accusers, against our practice, that it may appear, both how they fail of that they promise' in the Preface of their book; as also that it is a far more easy thing, to reproach men's persons, then justly to evince their profession. And would the king but given toleration, & withhold from bodily violence against their persons & estates, I doubt not, but we should have many thousands in the land concurring with is, for substance of practice, as they do now in opinion: who would speedily unite themselves in other spiritual societies, than the profane parishes: leaving the service book, & Ceremonies, to the Prelates, with their dumb prcists, & formal Clergy: withdrawing from their, & their chancellors, & Officials spiritual jurisdiction, neither obeying their Summons, nor regardeing their Censures: neither would the Ministers sue to them for their Orders, & Licences; not the people receive them of their making, nor present them by their Ch: wardens to their Courts, nor keep them by their leave, & under their correction: but both Ministers, & people would find other, & better Rules of direction in Christ's testament, for their walking, & worshipping of God, than the Bishops Canons, & Injunctions. Which so being, Psal. 72. he, who indeed † judgeth his people with justice, & his portaff●●●cted ones with judgement, be judge between them, & us; & wither, we (submitting ourselves, so neare as we can discern, to all the commandments, & ordinances of Christ in his gospel) reject them; or they us, who raythe● choose the unhollowed Changed state, order, & ordinances in, & under which they stand, then that, & those by themselves esteemed more agreeable t● the will of God, with persecution: but specially whither we, for these things, do deserve that cruel hatred, & those most hostile carriages, which many of them, who would be thought to mourn for reformation, do bear, & use towards us: making it their glory to cast shame uppons us, & the● great matter of rejoicing to ad to our afflictions, Isa. 51. ●3. & who ‡ say to our soul's 〈◊〉 the day of our sorrow, bow down, that we may go over. There is yet another danger, into which men may easily fall by occasion of the former doctrine: which is, in taking liberty to withhold, or withdraw from the Church of God, & Ministry thereof: satisfying themselves in that their private fellowship with the better sort of people: wit● whom by this means they may converse with more comfort to themselves, & contentment to them. For the preventing of which evil, I will here anner● few Reasons to enforce the necessity, & conscience of living, & walking wit● the Ch: of God, & so under the ministry thereunto given, if it can be had● And 1. the Scriptures calling * 1. Tim. ●. 15. the Church, the house, Temple, & Tab●nacle of the living God, where he hath promised that most full presence of hi● grace, ●. Cor. 6. ●6. & to devil with, & amongst men, & in the midst of them, as their Go● do therein effectually admonish the people of God to beware, Reu. 2●. 3. that by the● own default they do not any way deprive themselves of the fruit of thi● God's so gracious promise, Math. 18 ●0. & presence, in the true visible Church, his house● & temple: ●. Cor. 5. ●. either by not adjoining themselves thereunto, as members or being members, by withdrawing from her actual Communion: there in making themselves (to speak as the truth is) but Idol members, & 〈◊〉 eyes which see not, ears which hear not, & feet, which walk not, at lest, in respect of the body, whereof they are. And if we look to the most worthy servants of God, for our examples, we shall find them always to have had a most ardent desire unto, & vehement delight in this visible presence of God in his Church, & ordinances: the necessary use, & sweet fruit whereof they so sensibly found in their own experience. Take we David for an instance: Whose love was such to † Psal. 4. & 2● the mansion of God's house, & place of the habitation of his glory, as that it was the only thing he desired, in comparison, that he might devil in the Lords ho●se all the days of his life, & there behold his glory: Professing in his absence from it, that ‡ Ps. 4●. 2. the thirsty hind did not more bray after the rivers of waters, then did his soul for God's presence, & that he might appear before his face in his Tabernacle: deeming them most happy, who did always, bide in God's house; & himself in that his sequestration more miserable than * Lops 84● 2. etc. the sparrewes, & swallows, which could nestle, & lay their young were God's Altars. And yet was he a most excellent Prophet himself, & so could abundantly instr●ct both himself, & them with him. It is likewise testified of Moses the servant of God, that he rather chose to suffer affliction with the people of God, Hebr. 1● 25. ●6. then to enjoy the pleasures of sin for a season: esteeming the reb●ke of Christ greater riches than the treasures of Egypt. A plain, & loud testimony against them who because they would not bear their part in the rebuke of Christ, & afflictions of his people, do rather withdraw or withhold themselves from Christ's Church, & ordinances; or (which is worse) defile themselves with the pleasures of sin in Egypt spiritual: Of whom without their repentance, Luke 9● 26. Christ jesus wilbe ashamed, before his father, & the holy Angels. That which the wise man speaketh more generally, Eccl. 9 10. & ● we be to him that is alone, for he falleth, & there is not a second to lift him up; but if two be together, the other lifteth up his fellow, when he falleth, is of special use, this way. And considering how subject even the strongest are to fall, by occasion, 1. Cor. 12. it is most necessary all so walk in the Communion of saints as that others upon such occasion, may by the hand of their godly admonitions, & exhortations reached out unto them, again restore them: or if need so require, that they may have use of the stronger hand of the Church, & Ministry, strengthened with Christ's power, for their recovery: through the want whereof, how many fall, & perish: which by it, & the blessing of God thereupon, might be restored, as we doubt not but we may truly affirm from experience? And if any man think himself to have received that steength of grace, that he stands in no great need of these helps, let him that thinks be stands, take heed, jest he fall: & let him also in love consider, that the less need he hath of the Changed by reason of his greater measure of grace, the more need the Ch: hath of him, & it, unto which, & whose service, they of due belong. † When the L: jesus ascended on high, he gave gifts to men (to wit, his Ministers gifted accordeingly) for the edification of the body, & help of the joy of the faithful, & furtherance of their salvation: unto whom they are bound therefore to submit, & them in the Lord to obey, for their own so great good Fron whom, ●ph. 4. 8 etc. Cor. 1. & whose ministrations whilst men without just, & necessary cause, Tim 4. withdraw themselves, they break Christ's Commandment, lose this fruit of his ascension, & fail their own edification, ●br. 13 ●. & salvation many ways. This duty yet lieth more specially upon them that have families, & children about them: whom they shall hardly govern at home in private, as they desire, if they have not public encouragement, & help from abroad, but they shall have them still in danger to be corrupted with the superstitions of the times, or with greater evils, or both. Which dangers yet wilbe the greater (& that of the first kind almost inevitable) if the Parents die, whilst their children are young, & unestablished in the truth; whereas living with the Changed they might much more easily dispose of them for their education, & establishment in the ways, & ordinances of the Lord: into the fellowship whereof together with themselves, 〈◊〉 17. 10. they are taken. Lastly it is a great offence to all, who have known men formerly zealous hearers of God's word in the parish assemblies, to see them hear the same in no assemblies, or where no public ministry is in use: & this more specially to the better sort of people, who will run, & ride to hear a sermon, if they want at home, though they go but a borrowing of him, who hath indeed no right himself so to dispense it publicly, or any other holy thing of God, as he doth. But it will here be objected, that the Changed ministry, & ordinances, OBI. are indeed to be desired, if men could enjoy them in their own country, & amongst their friends; otherwise it seems better to witness the truth, & suffer persecution at home, though without them, then for the use of them to fly into a strange Country. ●NSW. It must here be known that the truth of the Lord is witnessed two ways: first when men walk in the obedience of it, & of all the ordinances thereof, roundly, & holily: & 2dly, when men (being called thereunto) suffer persecution for the same. ●ut. 28. And of these two, the former is the more necessary, Math 28 ●0. etc. ●0. ●s. 119. ●. 6. as being commanded of God, & by men to be desired, & prayed for: the latter not so. For neither doth God command persecution, neither are we to desire it, or to pray for it, but to avoid it by all good means; & being laid upon us by the Lord, with patience to be● it. Yet they that desire to please God, & to walk roundly in his appointments, shall not want persecution of sundry kinds: neither if th● world thought we did, would so many withhold, or withdraw fro● us, as do, some under one, & some under another pretext, besides those who are persuaded indeed of the unlawfulness of flight. Now touching our Country, & friends, our answer is, that we deem the want of them a greivons loss, which we would also redeem at a great rate. Yet for our Country, we do not forsake it, but are by it forsaken & expelled by most extreme laws, & violent proscriptions contrived, & executed by the Prelates, & on their behalf. And for private friends thus we judge: that the wife is no way to leave her husband, but to given him, as the head, the honour of chuseing probabely, the place of they cohabitation: nor Children, & Servants their Parents, & Masters to their prejudice, without their consent, or an apparent impossibility of doing them service: nor at all, where through their absence, they shall want necessary help, & comfort. But for those, who are either the governors of others, or free, we think they may use greater liberty. Of flight in persecution. ANd here, being thereunto forced by the unreasonable provocations of Mr Thomas Helwis, who in great confidence, & passion, In h● book ●tituled A shor● Declar●tion, & pag. 20. etc. layeth load of reproaches both upon our flight in persecution, & also upon out persons for it, I will (God assisting me) by the Scriptures, approve the same, as lawful, & so answer what he hath written to the contrary. For which purpose we will consider for our instruction, what the practice hath been of the holy patriarchs, Prophets, & Apostles, with other godly men in their times, in cases of danger for well-doeing, & what approbation therein they have had from the Lord. We will begin with the Patriarch jacob, whose two notable flights, for fear of danger the Scriptures mention: the former from his profane brother Esau, Gen. 2● 42 43. etc. 31. 20 & c● the other from his Churlish uncle Laban. Touching whose flights these 3. things are more specially to be observed. 1. that he fled from one Country to another. 2. that in his very flight, the Lord did abundantly communicate himself with him, comforteing & blessing him. 3. that it was he which thus fled, who had power and strength, to wrestle with God, & by wrestling to prevail. Next unto him is † Act. 7. 25. Ex. 2. 1● 14. 15. Ch. 3. 4. 18. Moses the servant of the Lord, who having entered upon the execution of his office in kill the Egyptian, & perceiving that the thing was known, fled out of Egypt, for fear of Pharaoh into Midian (another country also) & there dwelled, & took him a wife: during whose time of exile, & abode there, the Lord also did marvaylously communicate himself with him, & called him to the greatest dignity in the earth: which was to be the deliverer, & guide of his peculiar people. Descend we next unto David, whose flights (though he wanted no tr● courage) how many were they (& those also from the tabernacle, ●am. 17 31. the only place of God's special presence) by reason of Saul's persecution, not only in his own country, where he was driven to hide himself in wildernesses, ●m. 19 & 21. 10. & ●. 1. 3. ●s. 56. 8 & caves, & desert mountains, but even into strange, & profane countries: as to Gath of the Philistines, & to Mi●pah in Moab: all whose wanderings God d● count, putting his tears in his bottle: & directing him graciously in his slights, & that of times, even for such meditations, as are left for the instruction, & comfort of God's people in their slights, & other trials, ●er. 36. to the world's end. We do also read of † jeremy, & Barach their hiding themselves from danger: ● King ●. 3. & ●. 10 & 3. 5. ●. & of ‡ Eliah the Prophets hiding himself, by the Lord's appointment, from Ahab's cruelly: & how the Lord did extraordinarily furnish him for his further flight in the wilderness, by the ministry of his Angel. Yea we have even ● Christ our Lord himself (when Herod thought to ki● him, in his infancy) carried into Egypt by joseph, with Mary his mother, Math. 2 14. 15 Phil. 3. ●. whither they fled to keep the babe from being destroyed, & there abode, till the danger was over: & therein, as our head, sanctifying flight in his mother's arms, to all his members in their time: who are ● patakers of the fellowship of his afflictions, & of this amongst the rest. Mark 3. 7. Which liberty he did also sundry times in his riper years use himself, (& so ratify unto us) by † avoiding the places of danger, where his enemies were, who sought to destroy him: ●ke 4. ●. 30. ●h. 4. 1. & 7. 1. ● 10. 39 & thereby escapeing out of their hands, till his hour were come, unto him certainly, & infallibly known: directing his disciples also, that ● when they were persecuted i● one City th●y should fly into another: & to beware of men, & to look to themselves. Which liberty they also used time after time, as appears in many particulars: Math. ●0. 23. Act. 8. 1 ● 11. 19 ●0. 21 & 12. 3. 4. 7 & 4. ●. 5. 6. Act. 9 23 4 25. ●. Cor. 11 ● as first, in ● all the Changed at Ierusal: scattered abroad, & dispersed, (save th● Apostles) by means of persecution: with whom the L: also was, blessing the● wheresoever they come. So in ● Peter being freed from Herod's tyranny, getting him to another place. Likewise in Paul, & Barnabas flying from Iconium t● avoid violence, unto L●stra, as Paul had done before from Damascus: where to avoid the laying-in-wayt of the jews the was let down by night through the wall of th● City, by a rope in a basket. In which his base flight he doth also rejoice afterwards, as being one of his infirmities or sufferings for Christ. Ad we in the last place, that which is written of the servants of Go● else where, that they of whom the world was not worthy, did by faith wander up, Hebr. 11. ●7. 38. ●9. & down, in sheep skins, & goat skins, & that in wildernesses, & mountains, & den● & caves of the earth. And for not only flight, but even banishment also, we have john the se● vaunt of Christ in the ●le called Patmos for the word of God & for the witnessing of Ies● Christ: that is, banished, & confined to that Isle, Reu. 1. 9 by the Romayn Emperor with which also that in Isaiah consorteth, where the Lord requires of † Chap. 16. 4. Moab, to let his banished devil with her. Considering then how plainly, & expressly the Scriptures speak in the point, it is marvayl, that any, making them their direction, should abridge either themselves, or others ordinarily of the liberty of flight in persecution. But we will come to Mr Helwise his oppositions against it. And as he hath a better faculty in revyleing men's persons, then in refuteing their judgements, so gins he his plea with a bitter accusation against false hearted leaders, who (as he saith) to be sure not to lose their lives for Christ, M. Hel● flee into strange countries, & free states, & draw people after them, to support their kingdom; etc. seeking the kingdom of heaven, as far they may with their safety. If we principally sought out earthly good, or safety, why did we not abide at home, ANSW. or why return we not thither, applying ourselves to the times, as so many thousands do? that I may not allege, that by seeking such a kingdom of heaven, or Church, as out of which we should throw our children, (as he hath done) which we might do safely enough, if without sin, we could procure to ourselves much more earthly help, & furtherance, in the country where we live, as he knew well. And for drawing over the people, I know noon of the guides, but were as much drawn over by them, as drawing them. The truth is, it was Mr Helwisse, who above all either guides, or others, furthered this passage into strange countries: & if any brought oars, he brought sails, as I could show in many particulars, & as all that were acquainted with the manner of our coming over, can witness with me. Neither is it likely, if he, & the people with him at Amsterdam, could have go on comfortably, as they desired, that the unlawfulness of flight would ever have troubled him: but more than likely it is, that having scattered the people, by his heady, & indiscreet courses, & otherwise disabled himself, that natural confidence, which abounded in him, took occasion, under an appearance of spiritual courage, to press him upon those desperate courses, which he, of late, hath run. By which he might also think it his glory do dare, & challenge king, & state to their faces, & not to given way to them, not not a foot: as indeed it far better agrees with a bold spirit, & haughty stomach, thus to do, then with the Apostle in the base infirmity of Christ to be let down through a wall in a basket, & to run away. But we will weigh his Reasons against our flight. And first, he accuseth us, that, for instifying of it we pervert Christ's saying Math. 10. 23. which is, when they persecute you in one city, flee into another: & that Christ there bids his disciples, when th●y are persecuted in one city, go to another, to preach the gospel: because they should not go ever all the Cities of Israel, till the son of man come. The truth is, it is he that too boldly both alters the words, & perve●●● ANSW: the meaning of Christ, in putting going to preach, for fleeing from persecution 〈◊〉 which liberty if he may lawfully use against the Scriptures, there will the●● be for us no lawful liberty of flight indeed. But as the word is properly▪ & necessarily turned † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. flee, so Christ, saying unto them, when they persequ●●●●● you, flee, saith unto them, flee, to avoid their persecution, as they also afterwards did Yet because he directs his speech immediately to the twel●● Apostles designed, who were by their office to preach, as to all the world● 〈◊〉 1. 2. 6. so first to the jews, he chargeth them not to think themselves freed by thei● persecution from preaching, nor so to fly as to forget, or neglect thei● office of Apostleship, but that still in their flying they should remember their special calling: telling them both for their provocation, & comfort●● that before they could pass through all the Cities of Israel he would come, to wi●● by the more glorious work of his spirit for the advancement of his kingdom. So that in the words of Christ to his Apostles, two things are contained: the former a liberty of flight in persecution, & the same so e●i●dently, as that an Angel from heaven teaching the contrary, were not t● be believed; the other, a charge so to fly, as that for any persecution, the● ceased not to preach whethersoever they were driven. And so the answe● is easy to that which follows, namely, that we flee to Cities of a strange eu●●try to whom we can not preach, etc. For 1. it is the fulfilling of our office 〈◊〉 we preach to the particular flocks over which we are set, not being Apostles, as they were: though I could also allege, that we have so preached t● others in these Cities, as that, by the blessing of God working with 〈◊〉 we have gained more to the Lord, then Mr Helw: his Ch: consists of An● 2dly, I would know, how he, & the people with him have preached to th● City of London? Surely not as the Apostles did, in the Synagogues, & public places: much less do they f●y being persecuted, (or go, if so they wi●● have it) from City, to City, to preach, as did the Apostles. Where he further objecteth that our fleeing is to save ourselves from being 〈◊〉 M. Helw sheep in the midst of wolves, & from being delivered up to counsels, etc.: & that 〈◊〉 med not take thought what to speak, etc.: I answer, that as these trials did 〈◊〉 nessarily follow upon the Apostles callings as being to be employed 〈◊〉 ANSW: 'mongst unbelieving jews, & Gentiles, in their ordinary ministration, so d● they not in like manner, or measure of necessity, lie upon us, who are ap●poynted to feed the particular flocks of believers, over which we are 〈◊〉 Act. 20. 17. 28. Only they teach, that, if God so dispose of us, & that we cannot by goo● 1. Pet. 5. 1 means avoid the same, we then patiently, & in faith given witness to Chris● truth, & testament, by suffering these, & all other kind of evilles. The Sc●●●ptures in many places exhort unto poverty, hunger, nakedness, loss 〈◊〉 goods, & lands for Christ's sake; must now the servants of God theref●●● necessarily be poor, & destitute of outward necessaries? Some indeed upon these ground have vowed wilful poverty: as did this man upon the ●ike, vow (it seems) wilful persecution. Toching the practice of the Apostles, Act. 5. 19 20. 40. 42. & 8. 1. I answer that at other times those very Apostles did fly persecution; as did also Paul, though of both as great courage, & zeal, as any other. But for that present they were tied to that very place, & might not departed thence, but were, † Luke 〈◊〉 47. at jerusalem first sound to publish & plant the gospel of Christ: as also thence to sand, or go to other places, as they were occasioned. And (excepting the extraordinary occasion of the Apostles) the latter of the Act. 1. 8. & 5. 19 20. & 8. 14 & 11. 22. Scriptures he brings, is directly against him: where it is said that the whole Changed at jerusalem was scattered abroad, & dispersed, by reason of persecution. And for their preaching to their countrymen the jews, where they come; & as they had occasion, to the Gentiles, it is that we also do, & desire to do, as we have occasion, & means: this being always remembered, that we are distinct, & entire congregations, in ourselves, which they were not. Where in the next place he notes, for his purpose, the assault made against Paul, & Barnabas in Icon●●̄ Act. 14 5. he should also have noted, for the truths sake, that v. 6. they being ware of it, fled to L●stra, & Derbe. And for their returning again into the places where they had been persecuted, v. 21. 22. first, their persecutions in those places had been but by the tumultuous multitude (by the provocation of the jews) which like a tempest, were soon over, & not by any established laws, or settled course of justice; & 2dly, it was but the Apostles duties, as being universal men, & having upon them the care of all the Churches, & not being tied to any certain congregation, as we are. 2. Cor. 11 28. The commendations given of the Churches of Thess. 2. Thes. 1. 4 & of Pergamus M. Helw Reu. 2. 13. for their patience in affliction, & that dwelling where Satan's throne was, ●hey kept Christ's name, even when Antipas was martyred, do not reprove our practice at all: the like commendations being else where given of others, as I have showed, ANSW. Heb. 11. 1 2. 37 38. for keeping the faith with holiness, in their wandering flight from one place, & country to another. The Apostle 1. Cor. 7. commends them, who keep themselves single to avoid trouble in the flesh, & that they may be the more free for the Lord: doth he therefore condemn them that mary in the Lord to avoid fornication? Or doth he not commend both, as doing well? & either in doing ●etter, in diverse regards? He that is in danger of uncleanness doth better to mary: & he that is without that danger, & can more freely in a single state, given himself to the Lord, doth better in that respect, so to abide. So is it in flight, which is allowed, nay required, against natural fear, & many other ●oth inconveniences, & eviles, ordinarily, in persecution, as is marriage against fornication Besides, as those Changed knew not; happily, whither to go to be better, in those days, so neither was their persecution such, but that they might enjoy their mutual fellowship & ministers, & bring up their children & families in the information of the Lord, & his truth (though with great persecution even of some particular men unto death, at times, & by occasions) which in Engl: all men know, we could not possibly do. That which he adds of Christ's enjoining the man dispossessed of the devil, to g● home to his friends, & show them what great things the Lord had done for him, makes M. Helw as much against themselves as us. For why go not they home every one to his friends, for that end, but abide in London where fewest of their freind● ANSW. are? It is then his ignorance to tie all by that special commandment. At another time Christ would not suffer one, so much as to go home, & 〈◊〉 his frenids farewell: nor another to bury his father, before they followed him; as Luke 9 59 60. 61 62. here on the contrary he would not suffer this man to follow him, but send● him back to his friends: but doth not at all therein forbidden him flight i● persecution, as Mr Helw: gathereth. That we should not fear men, which can kill the body, but deny ourselves, etc.▪ we do acknowledge, & by the grace of God, so practise. We have not fear●men, that is, so feared them, as for their persecutions to deny any part 〈◊〉 the truth of Christ known unto us, or any way to sin against the same▪ but do keep (as frail men) a good conscience in the obedience of all th● parts thereof: having also (the glory be the Lords, who hath showed 〈◊〉 this mercy, & enabled us thereunto) learned to deny ourselves, though with much weakness, in our country, friends, possessions, riches, credits, liberty▪ yea & in our lives also in resolution, & will, for Christ's sake, & truth: & withal to suffer those kinds of afflictions, for the avoiding of which▪ many have withdrawn from the same truth, for which they have offered thei● lives to the Magistrate, as resolvedly, as this man hath his, for his errors. Where he saith further, that the Cities where we are, neither recea●● us, nor the word we bring, otherwise than they receive Turks, & jews, 〈◊〉 speaks very untruly both of them, & us, as (were it of use) I could she● evidently. And lastly, to his demand, when we will shake of the dust of our 〈◊〉 for a witness against the City, or house, that will not receive us, & depart thence, 〈◊〉 the Apostles did? I answer, when we are Apostles, as they were: & do agay● ask, why did not he, ● why do not his companions shake of the dust o● their feet against London, which recaus not them at all? And if the Churche● of Christ be thus to shake of the dust of their feet against the Cities which receive not their doctrine, how could the Ch: of Pergamus be com●mended for dwelling, & continueing in that City, which received not 〈◊〉 truth, but had on the contrary, Satan's throne established in it, & persequu●●●● the Martyrs of the truth unto death? For flight then, thus much. As we read that Christ our Lord, the Prophets, & Apostles, did at some times & ordinarily avoid & flee persecution, & at other times, not: so are we to know, that there are times, & occasions seasonable for both. Neither are the words of Christ, when they persecute you, flee, an absolute commandment, as he thinketh, any more than those of the Master to his servant Luke 17. 8. when thou hast served me, eat thou, & drink thou. They are a grant of liberty, & a direction, how to use it. As we then shall perceive either our flying, or abiding to be most for God's glory, & the good of men, especially of our family, & those nearest unto us, & for our own furtherance in holiness; & as we have strength to wade through the dangers of persecutions, so are we with good conscience to use the one, or other. Which (our hope & comfort also is) we have done, in these our days of sorrow: some of us coming over by banishment, & others otherwise. And thus have I answered whatsoever in his book hath any colour of reason against our flight in persecution. His rash & ungodly Censures both upon our practice, & persons, yea upon the very secret intents of our hearts, I do of purpose pass by, as being the fruits of his stout stomach, & heart fowred with his own leaven; assureing myself, that no wise man, will for the same, either think us the less, or him the more truly Zealous. But for that diverse weak persons have been troubled & abused by some other things in the same book: in which also he much insulteth, & that over myself, amongst, & above others, I think it fit in this place to annex an answer to that part of it, which is directed against us, whom he (with others) miscalles Brownists, & against our (falsely called by him, false) profession. The outward Baptism received in Engl: is lawfully retained. ANd to Prove our Profession of Christ false; & us the teachers, false Prophets, M. Helw he takes his first ground out of our Apology; where a true visible Church is described, a company of people called, & separated from the world, by the word of God, etc.: & thereupon concludes peremptorily, that we all are mere † Pag. 12● 124. joh. 7. 7 & 14. 17 & 16. 9 & 17 25 1. joh. 5. 1●. Infidels, unbelievers, & without Christ: & taking it for our own grant, that before our separation we were of the world, that is, of them that h●●e Christ; & cannot receive the spirit of truth; & that believe not in Christ, but lie in wickedness: he goes about to prove, that if then we were of the world, we are so still, because we have not been joined to Christ, by amending our lives, & by being baptised, & so by putting on of Christ, by baptism. Act. 2. 38. Gal. 3. 27. The effect then of all is, that, because we have not taken up a new outward washing, or baptism (for that of amendment of life, he but adds for fashion) as he hath done, therefore we are, of the world, Infidels, haters of Christ, & what not? For answer then, first we grant that remaining in the assemblies, we ANSW. were not separated from the world, to wit, in our fellowship; but doth it follow thereupon, that till our separation we were of the world, namely in our persons? which is, as if he should conclude, that because in a confused heap (as are the assemblies) the good stones are not severed from the rubbish, therefore even they, as the rest, are rubbish also. Were such of the Corinth: as through error, or evil custom, or other infirmity, continued communion with the Idolaters in their idolatrous feastings in the ● Cour 6. Idol temples, (whom the Apostle therefore exhorts to separate themselves, & to come from among them,) were they, I say infidels, & darkness? or doth not the same Apostle their expressly call them believers, light, righteousness, notwithstanding that their great failing, & evil, of ignorance, or humayn frailty, out of which the Lord did call them? Or was M Helw: himself all the while he was unseparated, an Infidel, without Christ, & his spirit, & hating him? If so he were, (considering the great show he made of faith, & love in, & to Christ, & the singular manifestations of the spirit) he was a notorious hypocrite as the earth bore: but if on the contrary, he did not then hate Christ, but had faith, & grace, (though in never so small a measure, his proof is of no force, but he himself proved a vain man, that would deny the grace of God in himself, to advantage an error against other men: Which is a kind of blasphemy against the H: Ghost, though not of malice, as was that of the Pharisees, yet of preposterous, & pervers Zeal: of joh. 1. 〈◊〉. which I wish all the Lord's people may beware. 2dly, it is not true he saith, that noon can come, & be joined to Christ's without Rom. 11 ●0. Baptism. The Scriptures testify, that so many as beleiv in Christ, receive him: are ‡ Gal. 2. ●0. engrafted into him: having him Eph. 3. ●7. living in them, & dwelling in their hearts. Which faith is before Baptism in some men a longer time, in some a shorter, & Mat. 28 ●9 in some also dying unbaptised. Math. 8. 10. & 15. 28. Act. 10. 4. 35. Luke 23. 40. etc. And according to this was the tenor of Christ's commission to his Apostles by teaching to † Act 11. ●6. make disciples or Christians, & to bring men to beleiv, & after to baptism them. And to baptise any of years, but being before joined to Christ by actual faith, & so making manifestation, Mark. 16 ●6. were to profane God's ordinance. Neither is it Paul's meaning where he tells the Galatians, that they which had been baptised into Christ, had put on Christ, that they were not joined to Christ before their outward baptism, but to show, that their baptism was a lively sign of their union with, & incorporation into Christ, & participation of the washing of his blood, & spirit, as also an effectual means more, & more, to apply the Rome ● 14. same unto them: being all their life long to † put on the L: jesus Christ, & the new man, as the same Apostle teacheth. And for Act. 2. 35. it shows Eph. 4 24. indeed, that they who believe, & repent, are to be baptised, to wit, being unbaptized before as they then were, & as we now are not; God having also added to the outward washing, or baptism, though in the false Changed, the inward washing of the spirit to repentance, & amendment of life. To his inference, that if Engl: be Babylon, out of which the Lord's people are to M Hel● come, Pag. 12● 128. & baptism the seal of the Covenant of grace, as we teach, than we retain the baptism of Babylon thereby to be sealed unto the covenant of grace. I answer, that we retain the seal of the Covenant of grace, though ministered in Babylon: & ANSW not the baptism of Babylon, but the baptism of the Lord in itself, & by the Babylonians spiritual, usurped, & profaned: but by faith, & the spirit now sanctified to our use. Which we therefore retain, as we do the same gospel, or Covenant, by the same men, & means there taught, & administered unto us: bringing both the one, & other thence, as were the holy vessels of the Lord's house, of old, brought out of Babylon civil, Dan. 5 ●. 2. 3. 4. etc. with Es● 17. 8 9 etc. after their profanation there. And as well may the doctrines of faith there ministered, & thence brought by us, be called the stolen bread of Babylon, as he in wantonness of wit calls the Baptism, the stolen waters of Babylon. So that it is neither true he saith, that we were Infidels, & without Christ, till our separation: nor that men are made Christians by Baptism: nor that we retain the Baptism of Babylon. Neither yet, though we aught to receive a new outward washing (which we neither think, nor he proves) it being but our failing of ignorance in an outward ordinance, were we thereby debarred from being true Christians, not nor from being a true visible Church. And as I have else where proved against others (with whom these men consort, & both of them herein, with the Papists, that the Changed is not gathered, Iustificat● page 283▪ 384. nor men thereinto admitted by Baptism, so will I here for the same purpose further add these Reasons. And 1. the Changed is not given to baptism, but bapt: on the contrary to the Church: as are all other the Lords public ordinances, & oracles. Rome 3. 3● Psal. 14● 20. And since bapt: is a public action, it cannot be performed but by public authority in, & of the Church: which Church therefore must be presupposed; & before it. 2dly, john the baptist did, as we know, baptize many, but yet neither gathered Churches, nor received men into them: but lived, & died himself ●●th. 3. 6. a member of the jewish Church. Math. 11. 11. Therefore the Changed is not gathered by baptism. 3dly, If men be received into the Changed by baptism, them must they, as occasion is, be cast out, by being unbaptized: & so if God again given them repentance, they must be received in by a 2d baptism, & so by a 3d, or 4th, if occasion be. The truth is, such men must renew their Covenant with God, & his Ch: by which they were at the first received; but not their outward baptism, unto which these, & other men's fancy leadeth. 4thly, to receive in, & so to cast out members, are dispensations of Christ's kingly office; whereas bapt: is a work of his Prophecy: which is indeed to be joined with men's admission into the Changed & to follow upon it immediately, if the persons be not before baptised. Lastly, if the Changed be gathered by baptism, then will Mr Helw: his Ch: appear to all men to be built upon the sand, considering the bapt: it had, & hath: which was, as I have heard from themselves, on this manner. Mr Smith, Mr Helw: & the rest, having utterly dissolved, & disclaimed their former Ch: state, & ministry, come together to erect a new Ch: by baptism: unto which they also ascribed so great virtue, as that they would not so much as pray together, before they had it. And after some straining of courtesy, who should begin, & that of john Baptist, Math: 3. 14. misalledged, Mr Smith baptised first himself, & next Mr Helwis, & so the rest, making their particular confessions. Now to let pass his not † sanctifying 1. Tim. ● 4. 5. a public action by public prayer: his taking unto himself that hono●●, which was not given him, Heb. 5. 4. either immediately from Christ, or by the Church: his baptizeing himself, which was more than Christ himself did: I demand into what Changed he entered by baptism? or entering by baptism into Math. 3. ●4. no Changed how his baptism could be true, by their own doctrine? Or Mr Smiths bapt: not being true, nor he by it entering into any Church, ho● Mt Helw: his baptism could be true, or into what Changed he entered by it? These things thus being, all wise men will think that he had small cause either to be so much enamoured of his own baptism, or so highly to despise other mens, for the unorderly, or otherwise unlawful administration of it. The next clamour he raiseth is against our Prophets (whom he so bef●●●●seth, as it by often, & much so calling them, he would make them such) 〈◊〉 that to draw people to separate, we call, & prove Engl: Babylon, Sodom, & Egypt, 〈◊〉 M. Helw of which God's people must come: but after, when we would persuade to the retaining of the baptism there received, we call it rebellions, & apostate Israel, whose circumcis●● was not to be repeated, when upon their repentance, they come unto the passover. For the reproof of which our doctrine, he affirmeth some, & inferreth sundry other untruths. As 1. that we teach men to retain the first, & chief badge or mark of Babylon which is their Baptism, the seal of the Covenant of grace, as we say. This Challenge I answered even now; & shall further hereafter justify (the L: assisting me) the retaining our outward washing without repetition: ANSW. as I have also disproved that his 2d affirmation, that there cannot be a Changed of unbaptized Christians. Besides it is not true he saith, that we have no other seal for our whole Christianity, than the Baptism we received in England. We have (besides the inward seal of the spirit, & faith) the promises of the gospel, & supper of the Lord, with many experiments of the love of God, sealing, & confirming unto us, that we are Christ's. His peremptory affirmation the we might have cried long enough, Come from Israel, & separate yourselves from Israel, before any fearing God, or having understanding of his truth, would have followed us, is but his wild guess, without warrant. And the fear of God being the same, in the hearts of his people now, & of old, yea greater conscience of sin being required now, according to the greater measure of revelation, why should not the conscience of the like estate of Engl: as well persuade men to separate themselves from the apostasy thereof to the true Changed & ordinances; as it did such of all the tribes of Israel, as set their hearts to seek the L: God of Israel, to separate 2. Chr. ● 13 16. themselves, with the Priests, & Levites, from jeroboams apostasy, to judah & jerusalem? Of like truth with the former is his after-affirmation, that if we were M. Helw true Israelites before our separation, than all we left behind us are true Israelites: for so all the ten tribes under jeroboam were true Israelites: & all we in the assemblies before our separation were in one estate, etc. It is true that the ten tribes in their apostasy, were true Israelites, naturally, ANSW & so were the Ismaelites, & Edomites Abraham's true natural seed. But what is this to our question, which is not about men's natural estate, but about their religious, & Church-state? The Changed is not a natural estate, neither was Abraham & Israel God's peculiar people, & Church, by nature (for they were † Eph. 2. ● Deut. 7. 6. 7. 5. Rev 20. 26. by nature children of wrath, as well as others) but by grace, & because God loved them above other people, & separated them into Covenant with himself. Our question then being about religion, & men's religious estate. & as they are worshippers of God, Christ our Lord teacheth us in ‡ joh. 1. 4● Nathanael's person, who are true Israelites; namely they in whom there is no guile. And Paul telleth us, that he is not a jew, who is a jew outward, nor that Circumcision, which is outward in the flesh, but that he is a jew, who is 〈◊〉 within, & that Circumcision, which is of the heart, etc. But for the ten tribes, or other Abraham's nat●●rall seed, in their rebellion against the Lord they were † of true plants, dege●●●, rate, & changed into the plants of a strange, or false vine. They were true Israelites, jer. 8 1. as a thief is a true man, to wit, naturally: but not he morally: much less● they spiritually, or in the consideration of religion, of which we speak. And for us: it follows not, that because we come from the parish assemblies, therefore all that we left behind us were true Israelites, as we. For then th● main cause of our separation had been taken away. We did even there (by the great mercy of God) receive grace to be in our measure Nathanaels, 〈◊〉 without guile: & so to serve God, & walk with men, though we were ignorant of many of Christ's ordinances, (as was Nathanaell without guile, whe● he was ignorant of his person) which to say of all in the assemblies, & th●● they are Nathanaels, were false, & foolish. Neither could Mr Helw. without being reproved by his own heart, say, that, when he was a Professor i● Engl: there was no difference between him, & the Atheists, & Epicures i● the parishes, though in that confused state of things they, & he were o● one, & the same visible Church. Lastly (to pass by his mis-putting the words, & misinterpreting th● meaning of them that wrote the Apology, by taking that as meant of th● members of the assemblies, which was spoken of such as were separated; 〈◊〉 also his bitter upbraiding them with ignorant dissimulation, & flattery, through his own rash ignorance,) that which he affirmeth of judah's never denying Israel to be her sister, is his saying without proof, or explanation. What judah thought of her, appears by the speech of Abijah the king 2. Chr. 13. 4. 5. 6. 7. etc.: & what the Lord thought of her, we shall she●● hereafter; howsoever they are called ‡ Exe. 13. ●. 3. 4 sisters sometimes in respect of they● joint estate before the division, (& so Numb. ●0 14. Obed. 10. 12. Ezech. ●6. Edom also was called Israel's brother, in respect of their first fathers:) sometimes in respect of their concurrence in iniquity, & so Sodom also is called a third sister with them. And 〈◊〉 were not their estates alike, not not the two likest of them, though bot● evil. For there is, besides good, & evil, (as was judah in her integrity, ● Israel in her apostasy,) evil, & worse, both in persons, & things (though both evil) compared together. And so as the evilles in Engl: are of dive● degrees, & kinds, we do proportionably, by way of resemblance, term i● Apostate Israel, Babylon, Sodom, & Egypt, spiritually so called. In respect of th● Spiritual external government there, not in the hands of the son of 〈◊〉 ●. Chr. 23. 8. Christ, the king of Saints, but of his usurping adversary, the Prelacy, & of th● apostate priesthood thence derived: of the will worship, though of the tr●● God; of the forged holidays, & other the like defections, we call it Apost●●● Israel; in regard of the great, & monstrous confusion there both of person● & things, with the spiritual bondage of the Lord's people to the Prelacy, ●●●ilon: in regard of the same bondage, together with the Egyptian darkness spiritual, with other the spiritual botches, & plagues, upon the souls of the body of that Church, Egypt: & lastly Sodom, in respect of † Ezech. 1449. See M Perk: Exposed upon Jude page 147. Apol. page 11● the iniquity of Sodom abounding there, as Pride, fullness of bread, idleness, & want of mercy towards the poor: with contempt of heavenly admonition. Gen: 19 9 14. The next thing he reproveth is our distinction of ‡ Church's, & so of Sacraments into true, false, & noon. And having in the first place liberally reproached us, he inveighs greatly against our distinctions in general, & the several respects we put of things: bewraying plainly therein his tumultuons ignorance, by which he would confounded, & blunder all things together: whereas there is nothing more necessary for the just knowledge of things, & ending of controversyes, than distinctions, & respects, rightly, & seasonably put: which are in disputations, like that distributive justice in many suits of law. For whereas both parties would have all, for some right, which either hath to a part, a just distinction gives unto either his several right, & satisfieth both. And having spent his breath in reproaching our distinctions of true, false & noon, he for our conviction gins with a distinction of worldly things: in which he grants a difference between false & noon: as that there is a false hourglass, Pag. 134 & no hourglass, a false looking-glass, & no looking-glass, etc. whereas, in the ●rdinances of God (saith he) as the Church, & Baptism, there is no such difference; & in so saying he doth indeed offer to the view of all ● wisemen, who have their Eccle. 〈◊〉 24. eyes in their heads, a looking-glass, wherein both the ill-favoured face of his own distinction, & the vanity of his exception may appear. The use of ● a looking-glass is to show what manner the native face of a man is. jam. 1. 23. 24. And the reason why we call such a one false, is, because it doth not that in truth, which it makes show of, but deceives him that looks in it, for the fashion, & portraiture of his countenance. So the use of an hourglass is to show when the hour is just come about: which we therefore call false, when it doth not so indeed, but deceaus him that looks unto it, either by running short, or over. Hence common sense teacheth, that if there may be a Changed or assembly, of people making a profession, & show of Christ, & Christian baptism, & religion, but not being, & having that indeed, which in show, & appearance it seems to be, & have, & so but deceiving him that regards it, then may there also be, & so rightly be called, a false Changed. If reply be made, that this false Changed is no Changed, it may as truly be answered, that that false hourglass is no hourglass: as in truth, & indeed, it is not an hourglass, but a three, or five-quarters-glasse, or over, or under. It is evident by the same common Reason of both, that there may be as well a false Church, which is not no Church, as a false looking, or hourglass, which are not noon: & other conviction needs he not, then by his own instance. The Scriptures he brings for his purpose, which are, They said they 〈◊〉 Apostles, & were not, & jews, & were not. Reu. 2. 2. 9 & 3. 9 he corrupteth very audaciously, though, (I hope) much of ignorance: instead of not, putting noon: whereas between these there is great difference. For 〈◊〉 only denieth that which they said they were; whereas noon, extendeth further, as he also intends it, & denies them to be Apostles, or jews at all, or of any sort. They said they were Apostles, that is true Apostles, sent, & set a work by Christ immediately; but they were not, that is not these, or such, as they pretended themselves to be. They were false Apostles, setting themselves † ●. Cor. 1. 13. a work, & deceitful workers, (not no workers) as else where the Apostle calleth them. They said they were jews, & were not, that is not Iew●● within, nor the Circumcision of the heart, as Paul expounds the phrase of speech ●om. 2. ●8. 29. more at large. For jews, (without doubt) they were, & circumcised in the flesh; for which circumcision, with other jewish ceremonies, they contended. It is usual with the Scriptures to speak of things in religion, as if they were not at all, when they are not, as they should be; & the reason is, because God doth not accept of them, nor they themselves receive the right fruit thereof. Thus it is said of the inhabitants of Samaria that they fear't not the Lord, though it be sayd immediately before, they feared the Lord: thu● ‡ ●. King. ●7. 34. ●2. 33. Paul saith that he is not a jew, which is one outwardly, nor that circumcision which is outward in the flesh: as he also tells the Corinth: that they cannot dri●● the cup of the Lord, & the cup of devils. They did drink of both outwardly, but * ● Rom. 2. ●8. unlawfully, & of the better without fruit: as he also tells the same Corinth● ● 1. Cor. 〈◊〉. 21. changed 11. 17. 18. 20. 21. that by reason of their contentions, & other abuses, their eating the Lord's supper, was not to eat the L: supper, that is, as he expounds himself, not with profit, or for the better, but for the worse. Even so these were not Apostles, that is sent of Christ, & whom the Churches aught so to receive; nor jews, that is such as whom God would praise. Rom. 2. ●29. The same I answer to Eph. 4 4. 5. which is after objected, of one body, 〈◊〉 Church, one faith, one baptism: that is one true faith, Church, & baptism. And to hold that besides that one true justifying, & saving faith, there are not other false faiths, is itself a special point of a false faith, & persuasion. The Apostle 1. Tim. 1. 5. speaks of faith unfeigned, from which love springeth: showing therein, that there is a feigned, or false faith, which james calleth a dead faith, for the want of this love, & the fruits thereof, the works 〈◊〉 mercy. Yea the Devils themselves beleiv, & have a kind of faith, as hav● Ch. 2. 17. ●0. also some wicked men such a faith, ●. 19 as by which they cast out Devils, ● Mat. 7. ●2●. 23. & 〈◊〉 many miracles in Christ's name. And both the Scriptures, & experience teach that wicked men have a faith, or persuasion of God's favour, & salvatio● which is no true faith, & therefore a false faith, or persuasion, & so right● called. The same may be said of the Church, & Sacraments, & much more. The consideration of one God, & one Christ, is something different, but directly against these men: for there may be, & are assemblies of false worshippers, of this one God, & one Christ: & therefore false Churches, & so their Sacraments accordingly false Sacraments. And thus much to show how vain his distinction is between God's ordinances, & worldly things (though even they be also God's ordinances) as he applieth it: & to prove, that false may as well, & by the same reason be applied to the outward ordinances of the Church, as unto worldly things: as also to answer the Scriptures he brings to disprove that part of our distinction, touching a false Church. It now remains I prove by the Scriptures, & good Reasons grounded thereupon, that there are false Churches, & false Changed ordinances: & that such a Church the ten tribes were in their defection, & division from judah. And first, since false is nothing but that which deceaveth under a show, & appearance of that which it is not, (as the knowledge of three Latin words would have taught Mr Helw:) & that such Churches, or assemblies there are too many, which under a profession of the name, & sundry truths, & ordinances of Christ, do deceav; it follows necessarily, that there maybe, & are, false Churches. And thus much in effect he grants else where, viz that a false Church are they, that say, & make show, they are a true Ch: & are not. Only he labours upon his ordinary disease in misinterpreting these words, & are not, as if they were & are noon; whereas they only deny the thing affirmed, which is, a true Church, & no more. 2dly, in his entrance against us, & every where, he condemns our profession, as a false profession, & us as false Prophets, (as he doth also the profession & Prophets of the Prelates, & Puritans, as he calleth them:) & therein yieldeth necessarily, that the Churches making this false profession, under these false Prophets, (by him so deemed) are false Churches. Neither can he turn of the matter, as his custom is, by saying we are no Churches, & no Prophets; for he knows the Prophets, or teachers teach, & the people with them, profess the main truths in the gospel: which he therefore cannot say to be no Prophets, or to make no profession. 3dly, the Apostle 2. Cor. 11. 26. complains of his perils amongst false brethrens, & Gall 2. 4. that false brethren were crept into the Church. Now if there may be (as the Apostle expressly teacheth) false brethren, & the same also baptised outwardly, then is a Changed consisting of such in the body thereof, a false Church, & their baptism answerably, false Baptism. The Scriptures, & common sense teach, that there are false worshippers, of God. Christ our Lord saith of the Samaritans, who feared the Lord, & worshipped the God of jakob, after a manner, & had a temple in mount Geriz●, that they worshipped they knew not what: opposeing them to true worshippers, † King. ● 32. & therein calling them false worshippers, ● 4. 12. & their assembly a false Church. And when a Papist prayeth unto God in an unknown tongue, or in the name, ●●2. ● 3. or merits of the virgin Mary; ●at. 15 ●. or when any other man draweth nigh unto God with his mouth, ●rov. ●. 8. & honoureth him with his lips, but heaveing his heart far from him: or teacheth for doctrines, men's commandments; he worshippeth, though in vain, & his prayers are Prayers, & Sacrifices, though abominable. He is not then no worshipper, but a false worshipper; & so by consequence, a company, or congregation of such, so combining, & continueing, are falsely called no Church, or Congregation, but most truly, a false Church, Congregat: or assembly, which are all one. Lastly, that Israel in jeroboams apostasy, was a false Church, (though others Ains. have done it sufficiently) I will plainly prove, (God assisting me) against mine adversary; answering, in the first place, what he objecteth to the contrary. ● Helw Which is, that the ten tribes then apostate, were the true seed of Abraham, separated from the world, under the Covenant of God, which was the Covenant of Circumcision. Gen. 17. 7. 15. as well as judah in Hezechiah's time, when they come to the passover. If the Changed of God had been in those days a natural state, & the Covenant ●NSW: a natural Covenant, & Circumcision a natural sign, or seal, then had the ten tribes indeed been within that Covenant, & of the true Changed into what apostasy, idolatry, or other wicknednes soever they did, or could fall: & with them the Ismaelites, & Edomites also, for they all were alike Abraham's natural seed: yea with the one, & other, the whole world; for there is one common state of nature, & the jews by it, children of wrath, as well, as others. But since the Lord's Covenant with Abraham, & his seed, was no natural, or universal Covenant, † ●h. 2. 3. Gen. 17. ●7. but a Covenant of God's special love, & promise with his peculiar people: in which he bo●nd himself to be their God, that is, all happiness, unto them: & them to perfect, or upright walking before him; having Circumcision annexed, ●sal. ●4. 15. 〈◊〉. 4. ●. as a seal of the righteousness of faith, it is ignorance too gross thus to measure then by natural respects: or to think that any had a part in that Covenant by nature, or natural generation: by which, as before hath been proved, & shalbe hereafter, more at large, all are under God's curse, & children of wrath. Neither is it true, that the ten tribes (in their apostasy) were separated from the world under the Covenant of God, which was the Covenant of Circumcision. ●1. joh. 5 ● . They were by, ●ph. 2. 2. ● & in their apostasy separated from God, his Church, ordinances, & worship. 2 Chr. ●. 15. 2. Chr. 15. 3. And since the world lieth in wickedness, having the Devil for the prince thereof, how were they separated from the world, who served Devils in all idolatry, & wickedness? Neither is the consequence of any force, because faithful, & obedient Abraham, with his seed in his time, & so successively continueing in his faith, & obedience, were in that the Lord's Covenant, & had right to all the gracious promises thereof, that therefore unfaithful, & rebellious Israel, (the fathers with the children) so remaining incorrigible, were in, & under the same Covenant, & promises of grace; of which more hereafter. But (saith he) if they had been the false seed of Abraham, then had their Circumcision M. He● been false, & they a false Church. I answer, that, coming of Abraham naturally, & pretending the same faith, & religion with him, & so the same ANS●● right to the gracious Covenant of God, & seal thereof, but being indeed without either the one or other; both believing, & worshipping after a false, & feigned manner; they were (though his true seed in respect of nature) yet in refped of faith, religion, the Covenant, & worship of God, his false, & adulterous seed, & even bastards, & the children of whoredoms, as the Prophet speaketh, Host 2. ● 2. Chr. ● 11. 15. ● yea the children of the Devil, doing his works, & serving him, & so by his own confession, & undeniable truth, a false Church, to the deceiving of themselves, & others. 2dly, every true Changed is truly, & rightly gathered, & constituted (for thereby it is, that which it is:) whereas Israel considered in her apostasy, & separation from judah, & as we now speak of her, was not truly, nor rightly gathered, but by most sinful schism, & rebellion both against God, & man: & therefore was no true visible Church. The Lord expressly testifieth by his Prophets, that he had for her wickedness, & rebellions, wherein she was incorrigible, † jer. 3. ● given her a bill of divorce, & put her away: that † Host 1. ● & 2. 2. she was not his people, nor wife, nor he her husband: in which respect also it is, Eze. 23. that he called Samaria, Ahola, that is, her own tabernacle: as on the otherside, he calleth jerusalem Aholiba, which is my tabernacle in her. There was at that time but one only true visible Ch:: one temple, one priesthood, one altar, one sacrifice, one kingdom of the Lord, in the hands of the sons of David. And so, the ten tribes in this their apostasy, & division, being neither this Changed, nor any part of it, but actually divided from it, & that Deut. 1● 5. t. etc. 1. King. ● 2 Chr. 1 ●. 6. etc. 2. Chr 1 4. also by a special hand of the Lord's providence, for the punishment of both, could not be the true visible Changed of God, nor any part of it, whatsoever good either person priveldg, or thing, it still retained above other peoples. Lastly, the Covenant with Araham on God's part was, that he would be his God, & the God of his seed, Gen. 17. 7. & thereof their Circumcision was a sign: v. 8. 9 10▪ Now we read 2. Chr. 13. 5. that Israel had been a long time without the true God. By which it appeareth, that Israel, was without the Lord's Covenant: & that unto them Circumcision could not possibly be a sign, that God was their God. It was by them merely usurped, & in that their usurpation, a false, & lying sign, & like a seal set to a blank, y●● like the king's broad seal treacherously usurped, against his express william. Wicked men, & such as † Psal. 50 ●. 17. hated to be reform, & cast God's word behind them, had naught to do with God's Covenant, nor with Circumcision the seal thereof: nor with any other of God's ordinances. Their ‡ sacrificeing of a lamb, ‡ ●s. 66. 3. was as if they had cut of a dogs neck: & so consequently their circumciseing their children, as if they had cut the foreskin of their dogs: notwithstanding they were true Israelites, yea true jews, naturally. They were expressly forbidden by the Lord to meddle with his Covenant; & in that their abuse of it, it was a lying sign in the ends, & uses thereof, & no way affoarding that, which it pretended: neither could they so useing it, be by it, at all confirmed, that God was their God. And yet was not the outward cutting afterwards to be repeated, if God gave repentance: neither is the outward washing in the name of the trinity now, though merely usurped by them, who are forbidden to meddle with it. Neither matter's it, whither such persons be in true Church, or false, which Mr Helw: calls noon. Both profane, & usurp it, & have the bore outward lying sign, as it is said of Ephraim, or Israel, that she compassed about the Lord with lies, & deceit: whereas judah ruled with God, & was faithful with the most Holy. Hos 11. 2. But for conclusion of this point. If any of the heathen joined themselves unto Israel in her Apostasy, & so were Circumcised, they being neither Abraham's true seed, by nature, nor by faith, but merely false, & counterfeit, their Circumcision must be false Circumcision by Mr Helw: his own grant: which notwithstanding was not afterwards to be repeated, if God gave them repentance, & to come to judah to eat the passover. There was one law for the eating of the passover, to him that was home-born, & to him that Exod. 12. ●9. was a stranger, or sojourner. And here appeareth a direct warrant for our retaining the outward Baptism, received, & usurped, in the like apostate estate, & assemblies, wherein they, & their families, & synagogues were. I ad, that either the outward baptism received out of a true Changed must be retained, or else all other Churches must be able certainly to discern, what day, & hour a true Changed falling by degrees, into notorious heresy, idolatry, or other impiety, (& still baptizeing notwithstanding) becomes a false Changed (as we hold) or (as Mr Helw: will have it) no Church. For except other Churches can certainly know, & discern this, they cannot with faith receive such members, as unto whom God may given grace, to leave th●● apostate synagogue, & to come unto them. Such of them, as were baptised, whilst it remained a true Changed they must not rebaptize: but such 〈◊〉 were baptised after it ceased to be a true Ch: must (say our adversaries, 〈◊〉 be received in by baptism. But it being impossible for other Church●● thus to discern of the day, & hour of the removing of a Churches Candlestick, especially for such as are far of, & have had little, or no meddling with her, it follows necessarily, that the outward baptism administered in a Changed or assembly degenerated from a true Changed into a false, (which they call no) Church, must be retained upon the parties repentance, without reiteration. For conclusion then of this point also, I demand, whither a man cast out of the true Changed for some notorious sin, & for impenitency therein, have true baptism, or no? They will not, neither can they, say, he hath, wryteing of it, as they do: neither indeed hath he true Bapt: in the ends, & uses thereof. He must then either have a false baptism, or noon. Not noon, for then upon his repentance, & readmission into the Changed he must be rebaptized: he hath therefore upon him a false baptism. There is then (contrary to their doctrine) false Baptism, which is not noon, & the same also to be retained, & by the persons repentance funding true Baptism. Neither matter's it, that such a man was baptised in a true Changed at the first, since by his † Rome ● 25. transgression his Circumcision is made uncircumcision. In his obstinate iniquity he cannot enjoy the fruit, or benefit of his baptism: which serveth only to make him the more inexcusable, & a more profane Covenantbreaker with God. He hath only remaining the outward washing, & that much more without right, than many thousands in Engl: have, or in Rome either. And thus much for the justifying of the difference in the Apology, between a true, false, & no Church, & Sacraments; as also for the applying of the same distinction to our present occasion. The particulars following in his book do more specially concern myself, & wryteings: against whom, & which, (through high persuasion of his own knowledge, & most unmortified affections, together with that Zeal of God▪ which I bear him record he had, though not accordeing unto knowledge) he letteth lose his tongue into most intemperate rage And first he reproacheth me for the use of that, for the want whereof I have just cause to blame myself: which is my Logic, & Philosophy as being Pag. 13● noon of the gif●s, wherewith Christ endued his Apostles: wherein he verifieth the old saving, that, knowledge hath no enemy but ignorance. Logic is nothing but the right use of reason: as is Philosophy the love of wisdom divine, & humayn. And did the Apostles want these? Or doth M ● Helw. envy unto me my small pittance in them? Would he have me a new Nebuchadnezzar, with an ●x●s heart in a man's body? Indeed this his judgement against those arts of wisdom, & reason, well agrees with his ignorant, & bruteish dealing against me, & the truth. And for my terms of art, (which he also blameth) they are neither many, nor without cause: nor yet so dark, but that an ordinary Reader may, as they are explained by me, understand them. But I come to the points themselves, against which he dealeth: the first whereof is a double consideration I put of Baptism: the one taking it, in 〈◊〉 self, & as I speak, nakedly, & in the essential causes, or parts, to with w●shing with water in the name of the Father, Son, & H. Ghost: the other in respect of the manner of administering it: namely, the Minister by, & the person upon whom, & the communion wherein it is administered. In the former respect I affim the Baptism true, both in Engl: & Rome: but not so in the latter, but on the contrary false, & idolatrous, as being against the 2d Commandment, which forbids nothing but idolatry, & false worship. Against the former of these respects Mr Helw: speaks angrily, as himself confesseth, & ignorantly, as I shall manifest, God assisting me. Yea I did so manifest in the same place of my book, by the holy vessels of the temple, carried 〈◊〉 Babylon: & yet still remaining such in their nature, & right, though in their use, ● ●. Chr. 36. 7. Ezra 1. 7 D●n 53. Gen. 34. 25. 22. rather abuse, they become Belshazzar's quaffing bowls. Likewise the Circumcision of the Schechemites was in itself, true Circumcision, & they circumcised in the f●●sh, ● jakob, & his sons were circumcised. But to call this true circumcision in the right ends, & administration, were to call darkness, light; & profane hypocrisy, the true worship of God. So is there also a true outward baptism, or washing with water in the name of the Father, Son & H. Ghost, both in Engl: & Rome also, notwithstanding the unworthy profanation of th●● ordinance, in the one, or other place. The things he objecteth, for substance, are these. That, Baptism i●● M. Helw spiritual ordinance; which water, w●shing, & words are not: That, they that are baptised into Christ, have put on Christ, Gall 3. 27. That, there is one Baptism of Christ, Eph: 4. 5. That, the baptism of Christ is the bapt: of amendment of life, for the remission of sins. Mark. 1. 4. That, except a man be born of water, & the spirit he cannot enter into the kingdom of God: Ioh: 3. 5. Hebr: 10. 22. That, ● aught to have our hearts pure from an evil conscience, & to be washed in ● bodies with pure water: & that, here is the true matter wherewith men must be washed, which is, water, & the H. Ghost: & that, we cannot divide the water, & the spirit in this baptism, being joined together by Christ: & that, he that deny● washing, or is not washed with the spirit, is not baptised: & that, he that denies washing, or is not washed with water, is not baptised. That which must be first, & chiefly considered for answer, & as tw● ground of the rest, is, that, that one Baptism mentioned Eph: 4. hath in it t● ANSW: parts: the sign, & the thing signified: either of which is also in the Scriptures called Baptism: the one, the baptism with water, wherewith john baptize● Math. 3. ●1. & wherewith all Ministers do baptise; which is the outward baptism, Mark 1. ● sign of the inward: the other the Baptism with the H. Ghost, wherewith only Christ, & God do baptise: as there is in like manner, an outward teaching by the word, & an inward teaching by the spirit: an outward eating of the Lord's supper in the use of the signs, & an inward eating of the thing, by faith in the heart. And even this outward washing with water in the name of the Trinity, (which he calls water, washing, & words) is in itself a spiritual ordinance (though he take the contrary for granted) as being properly subordinate to man's spiritual estate, & appointed of God to signify, & confirm the inward washing of the soul by the blood, & spirit of Christ. And this ground laid, I grant, first, that the outward, & inward baptism are joined together by Christ, & so aught not by men to be separated, but joined together in their time, & order: but deny, that therefore where the inward baptism by the spirit is not actually manifested, as in the Infants of believers, there the outward is not to be ministered: or that being administered unlawfully in apostate Churches, it is no outward Baptism at all, nor spiritual in itself, (though carnally used) nor to be held upon repentance, without repetition. The outward Circumcision of the flesh, & the inward Circumcision in the heart, which it signified, & whereof it did admonish the Circumcised, were Deut. 10. 16. joined together of God, & so were to be by men, & might not be severed jer. 4. 4. without great iniquity: were the Infants therefore of the true Church debarred it? Or being profanely administered amongst the idolatrous, & apostate Israelites, or to the idolatrous Proselytes amongst them, did their abuse change the nature of it in itself? Or was it no Circumcision at all, & so to be repeated, when the Lord vouchsafed to add the Circumcision of the heart? † Rom. 7. 14. The law of God, (& these words, thou shalt not lust, & so all the rest) is spiritual in itself, though received, & used never so carnally: so is ‡ Ch. 1. 16 the gospel withal the ordinances thereof much more: & the power of God, in itself to salvation, whatsoever use men make of it, or them. The Apostle teacheth us, that all the Israelites coming out of Egypt were Baptized in the 1. Cour 10 1. 2 3. 4. 5 cloud, & in the sea, under Moses, that is under his ministry, & that they all ate of that spiritual meat, namely Man●a: & all drank of that spiritual drink, namely the rock, or water flowing out of it, which was Christ. And yet with many of them God was not pleased: neither were they baptised with the H. Ghost, or effectually made partakers of Christ. Where also these two things are plainly manifested. The one, that the outward ordinance, or sign, may be Spiritual, to wit, in itself, though the inward power, & thing signified be waiting. 2dly, that there is sometimes an outward baptism, & the same so to be reputed, where there is not the inward baptism by the H. Ghost: as there is also sometimes an outward † ●Ch. 11▪ ●. 27. 9 eating of the Lord's supper unworthily, that is without discerning the L: body, or any inward participation thereof, or profit thereby. The same Apostle, as I have formerly noted, complains else where of false brethren creeping into the Church: who (being unbaptized before) were also ●al. 2. 4. baptised at this their entry. Take ‡ Act 8. ●3. 23. Simon Magus for one: who being convinced of the truth of the gospel, & believing after a sort, did deceav Philip, through hypocrisy, & was by him baptised: remaining notwithstanding in the gall of bitterness, & bond of iniquity, all the while, as Peter afterward perceived. And I would know of these double-washers, whither if a man professing the same faith with them in holiness outwardly, but in hypocrisy, should be baptised by them: & that afterwards his heart should strike him, & God given him true repentance, (let it be the person they know of, that fled from us under admonition for sin, & joining to, & being baptised by them, was presently after by themselves found in the same sin, & so Censured) whither, I say, they would repeat their outward washing formerly made, as noon, because there was not joined with it the inward washing of the Spirit? Or if they think it noon, & so the forementioned person not indeed received in by baptism, as they speak, wherefore did they then excommunicate the same person? I conclude therefore, that there is an outward baptism by water, & an inward baptism by the spirit: which though they aught not to be severed, in their time, by God's appointment, yet many times are by men's default: that, the outward baptism in the name of the Father, Son, & H. Ghost, administered in an apostate Church, is false baptism in the administration, & yet in itself, & own nature, a Spiritual ordinance, though abused: & whose spiritual uses cannot be had without repentance: by which repentance, & the after baptism of the spirit it is sanctified, & not to be repeated. The 2d part of the distinction follows, which respects the manner of administering the outward ordinance of Baptism: & namely the person ●y whom, the subject upon which, & the communion wherein it is to be dispensed. I● which respects I approve it not as true, either in Rome, or Engl: And here M● Helw: falls into one of his hot fits of raving against me after an outrageous M. Helw manner, for justifying such a Baptism: where also to make it worse, he adds as m● words, these of his own, that the spirit of God is not there. I answer, that there is a great difference between the justifying of the ANSW. manner of doing a thing (good in itself:) & the holding the thing done (though unlawfully) not to be nothing. Uzziah's wrathful circumciseing Ex 4 25. ● 0 16 I●ai 1. 11 〈◊〉. 13. etc. of her son, & the Israelites profane circumciseing of their children having naught to do to meddle with the L: Covenant, could not be justified; & ye● they were not no circumcision, nor to be reiterated upon them. 〈◊〉 Magus his receiving baptism, being in the gall of bitterness, & the Corinth: receiving the L: Supper, one hungry, & another dru●ken, could not be justified, & yet the Baptism of the one, & L: Supper of the other, was not no Bapt: & no L: Supper: nor such as whereof there could be no right use upon the repentance of the persons having so profanely usurped them. The Apostles Peter, & Paul teach no such thing, but exhort the one, & other to repentance, that so they might have the sanctified use of those very holy things by them formely abused so unholily. These our adversaries do not justify their marriages in the assemblies, celebrated by the parish priest, as a part of the solemn worship of God: & in that respect against the 2d Commandment, & idolatrous: neither yet accounted they them no marriages at all, nor cast them away as Idols of Babylon: though they can esteem them no other, in the administration there. But saith he, if this ground were true, than a Turk baptizeing a Tu●k with water, M. Hel● & these words, in any assembly whatsoever, it is the true baptism of Christ. It is true outward baptism profaned, & abused, as is also that of midwives, & children. Also touching stage-players, of which he speaks in the next ANSW leaf, I affirm, that if any parts of the Scriptures, or their particulars agreeable thereunto, or any forms of prayers contained therein, be by them uttered upon the stage, they still remain in themselves, & own nature, the truths of God, & forms of prayers conceived by holy men, yea their prayers, notwithstanding that sinful profanation of them: although that uttering of them be nothing less, then true preaching or true praying. So may there be, & is too commonly, true outward baptism, that is, the very outward thing for substance done, where there is no true baptizeing, that is, no true, & lawful manner of administering it. And if the w●shing with water in the name of the Father, Son, & H. Ghost, of a fit person, by a lawful Minister, in a lawful Communion, & manner, be true baptism truly, & lawfully administered; then is w●shing with water in the name of the Father, Son, & H. Ghost, by an unlawful Minister, of an unfit subject, & in an unsanctified communion, & manner, true baptism unlawfully, & falsely administered. The thing done is the same in both: the difference is only in the manner of doing it. But between the baptism of a Turk upon a Turk, & of a midwife, I put this difference: that whereas that of a Turk is not done as a religious action, but merely in mockery, (as is that of a Child, in sport) the latter by a midwife is performed as a religious action upon a member of an apostate Church: of which there is therefore another consideration to be had, then of that which is done in sport, & mockery, which common sense teacheth to be as nothing: as we may see in an oath, which being taken in jest bindeth not at all, but if taken in earnest, & for a thing lawful, (though profanely) bindeth him that took it. For the shutting up then of this point, let the Reader observe, that the Baptism which we repeat not, is that, which hath been ministered upon the members, & accordeing to the order (how corrupt soever) of such a Church, as wherein the Lord hath his people, & for their sakes, many his truths, & ordinances, which he so far blesseth unto his elect, as by them (notwithstanding all the confusion there,) he doth communicate, & confirm his saving grace unto them. Of the number of which his elect, we have also (by his grace) testified ourselves to be, as otherwise, so in particular, by coming as his people out of Babylon, or confusion, at his call. And we rather think it our duty to acknowledge the great goodness of God towards us, in passing by the sins of our ignorance, & in blessing unto us, what was of himself, & his own there: then unthankfully to disclaim the lest either inward work of his grace, or outward means by which he wrought it. In the next place Mr Helw: raiseth himself upon his tiptoes, & in vain confidence of his mighty strength, threateneth terribly to strike me with a rod of iron, & to break me in pieces like a potter's vessel. And because he chooseth as his ground of best advantage, a point of our profession, viz: that Baptism comes in the stead of Circumcision, which yet neither he, nor they with him, will in an other case acknowledge, I will therefore in the first place prove that ground, by the Scriptures, & reasons unto them agreeable, & so come to ward his so sore threatened stroke. And, first, the Apostle disswadeing the Colossians from jewish Ceremonies, ●●h. 2. v. 8 10. 11. & in special from Circumcision, teacheth them, that in Christ's person dwelleth all fullness: & that in him as the head thereof, the Church hath all perfection: who by his Circumcision hath abolished the former, as the shadow by the substance: by whom also, & whose circumcision the faithful have their hearts circumcised. But whereas it might be objected, that faithful Abraham had his heart circumcised, & yet he had withal the outward sign, & seal annexed; the Apostle answereth v. 12. That they are baptised into Christ: (the effects of which bapt: he also noteth down in the same place) & therefore needed not circumcision, as the false Apostles bore them in hand: therein directly teaching, that our Bapt: is instead of their circumcision: as is also our L: Supper instead of their passover: which supper no unbaptized person may eat of, as could no man uncircumcised eat of the passover. Their circumcision was not to be repeated, nor our baptism now, though our eating the L: Supper be, as their passover also was Likewise the Israelites in the wilderness wanting the ordinary Sacraments of Circumcis: & the passover, & having instead of them the extraordinary Sacraments of baptism in the sea and cloud, & of Manna, & the rock; 1. Cor. 1. 2. 3. etc. & that baptism signifying our baptism now, & that Manna, & water of the rock, the the Sacrament of the body, & blood of Christ now: it is evident that our baptism cometh instead of their circumcision. Besides Circumcision was their first, & solemn ordinance of initiation, or entrance, by which (say our adversaries) they were received into the Changed So is Bapt: our first, & solemn ordinance of initiation, by which also (say they) men are received into the Changed now. How then do not they succeed one another, as doth the Changed now the Changed then? Lastly their Circumcision then was a sign or seal of the Covenant of God; so is our Baptism now of the same Covenant, as shallbe proved hereafter: their circumcis: admonisheing them of that original corruption of all that come naturally of Adam, not to be purged but with the shedding of the blood of the promised seed: as doth also our baptism admonish us of our original spiritual filthiness, not to be washed away but by the blood of Christ powered upon us: the same outward circumcis: yet further signifying the inward circumcis: of the heart, as doth our bapt: with water the inward baptism of the spirit; which circumcision was also unto them a note or badge of distinction from the world, as is also bapt: now; though by many usurped, as that also then was. This ground then being cleared, I come to that which must strike this stroke so terribly threatened: which is, that in my graunteing, & proveing in my M. Hel●. book, that Rome, & England were never in the Covenant of God, as judah was, I do therefore debar myself from bringing my baptism from apostate Israel; & therefore must prove, that Circumcision, (& so Baptism) received in a babylonish assembly, by a Babylonian, upon a Babylonian, might be retained: & a man so circumcised, eat the passover▪ to disprove this he quotes Ezra 10. 3. & Nehem: 13. 23. 24. 25. for the putting away of children (though circumcised) born of the strange wives in Babylon. I profess, as before, that neither the Catholic (so called) Church of ANSW. Rome, consisting of many countries, & nations, nor the national Changed of Engl: was ever within the Covenant of the gospel, or new Testament, (as was judah, & with her Israel before the division) notwithstanding either the particular holy persons that are, or particular Churches which happily have been there Neither of both therefore saith Mr Helw: can be apostate Israel, which was before her apostasy the true Changed or of it, by our grant. I deny the consequence; & his ignorance it is to think, that only they can be apostate Israel; who were formerly of judah. For then such of the heathen, as joined to Israel in her apostasy, were not of apostate Israel, because they or their parents were never of judah. And by his ground neither the national English, nor Catholic Romish Church should be Antichristian, for neither of both were ever the temple of God, in which Antichrist at first raised himself. But as they are Apostolic Churches, which have received Thess 2 & do keep the faith, & order delivered by the Apostles, though the Apostles did not gather them personally: so are they answerably Apostatical Churches, which have taken up, & received an Apostatical state, & condition from others, though they were never true in themselves: the rule of nature here having place, which is that the accessary follows the nature of the principal. We do likewise most properly, & immediately call that a schismatical Church, which was once either of, or a true Church, & hath causelessly made a division: but yet if any other assembly (though having never been of, or a true Church) do take up a schismatical profession, & walking, even it is also, though secondarily, a schismatical Changed & so to be reputed. So that, though Engl: never was either in the whole Nation, or several parishes, a true visible Church, or Churches, yet having taken up the Apostate Communion, worship, government, Ministry & order of Rome, with the doctrines which defend them; & Rome of that particular Church, which was once planted there, having degenerated by degrees from the primitive constitution, it is truly called by us Apostate Israel, for the purpose in hand: & that outward baptism there received, rightly by us retained, as was the outward Circumcision in Apostate Israel of old. The Scriptures he brings, which are Ezra 10. 3. Nehem. 13. 23. 24. 25. make much against him in the general cause, & nothing for him in the particular. For to let pass other oversights. 1. They prove, that to be of Abraham's seed carnally was not enough to make one a member of the Church, & within the L: Covenant of Circumcision. For these very children thus put away (as having no part therein) were, & so are by Mr Helw: acknowledged, the males of the Israelites. 2. If any of them thus put away, had afterwards chosen the L: God of Israel to be their God, should they have been recircumcised? Or is there in the Scriptures any syllable tending that way? 3. He is utterly deceived in saying those children were born in Babylon: upon which notwithstanding he layeth all the weight of his Argument. They were born in Canaan, & of the wives of the people's near adjoining, as in the same places is expressed: & so their Circumcision nothing at all to the Circumcision ministered in Babylon: & yet is he more peremptory in this his error, than a wise man would be in the truth. And thus all may see how his rod of iron is proved a broken reed, whose shivers have pierced his own hands The next thing he comes to, is, that other ground of ours (for with his by-babling, & revyleings I will neither trouble myself, nor the Reader) thus by him related, that Baptism is the vessel of the Lord's house; & as when the house of the Lord was destroyed, & the vessels thereof together with the people carried into Babylon, they remained still the vessels of the Lord's house, in nature, & right, though profaned by Baltezar, & being brought again out of Babylon to the house of the Lord, were not to be new cast, but (being purified) might again be used to holy use: so this holy vessel of Bapt: though profaned, in Babylon, being brought again to the house of the Lord, remains still the holy vessel of the L: house. Against this he allegeth. 1. That our baptism (sing it was administered M. Helw. upon us all in the assemblies) was form, moulded, & made, in Babylon. 2dly, That the true doctrine, or ordinance of Baptism either carried to Rome, or Engl: was by way of comparison the vessel of the L: house, & so to be brought back, & used. The administering of Bapt: is not the frameing, or moulding of it, but ANSW. the applying, & useing of it being formerly moulded, & made: & this common sense teacheth: otherwise there should be a new vessel made & moulded, or a new ordinance brought into the Church every time that bapt: is administered. The outward washing then with water in the name of the Father, Son, & H. Ghost, was first framed & moulded in the true Churches, by john Baptist, Christ & the Apostles, & there at the first rightly applied, & administered: & was afterwards usurped, & misapplied by, & in the Apostate Churches, & so is in Engl: amongst the rest: whence we also by the grace of God, have brought it into the L: house built of living stones, orderly laid together, for a spiritual building unto him: & there have the rightful 1. Pet. 2. ● use of it being purified by repentance. Moore particularly. If the true doctrine of Bapt: be the vessel of the Lord's house, than cannot this vessel of the Lord's house be brought out of the mother Babylon, which Rome is: because the doctrine of Bapt: there is most false in itself: as that, Bapt: doth by the very work done, confer grace, & wholly abolish original sin: that it imprinteth in the soul of the baptised a character, or mark indelible, by which even the damned in hell, which have been baptised, are differenced from the unbaptized: that it is of absolute necessity to salvation: that such infants are to be baptised as neither of whose parents are sanctified, or faithful: & that it is only to be administered by the pope's anointed ones, save in case of necessity, & that then the midwife may do it, with the like. How then can the vessel of the doctrine of true baptism be brought from Babylon, where it is not? And so far as the doctrine is true, so far the baptism is true also, being administered accordeing unto it. The truth then is, that as there were in the material temple both the vessels, & doctrine, teaching their use, so is there by proportion in the Changed now, the vessel of baptism, or thing ordained, (which is most properly called the † Leu. 3▪ 17. ordinance) & the doctrine ordaining, & teaching it: which Rom. 13▪ 1. 2. are two several things in all men's eyes which have sight in them. And since baptism administered, besides the doctrine which teacheth it, is appointed of God, as a means, to signify, & apply the blood, & spirit of Christ thereby signified, it is very absurd to deny it to be a vessel for the service of the Lord's house, & of the holy things therein: rightly used in the temple: usurped in Babylon, or else where. Lastly, Mr Smith, & Mr Helw: with him in their Character, confess, Pag. 58. that if the Antichristians had baptised persons, confessing their sins, & their faith into the name of the son of God, & the trinity, it had been true baptism, though in the hands of the Antichristians, as the vessels of the L: house in the hands of the Chaldeant, & therefore needed not repetition, as the vessels needed no new casting: therein acknowledging, not the doctrine, but the outward washing in the name of the trinity to be the vessel of the L: house in Babylon: as also that there might be baptism so far true without either lawful communion, minister, or subject, (for all are Antichristian) as that it might be retained without repetition: which is also justly proved from Circumcision, administered in a profane usurping family (though naturally Israelitish) either in Babylon, or Canaan, or else where, it matters not, & not to be repeated upon repentance. In the things following, being partly more general, & partly already handled, I wilbe the briefer. He first tells us, that if we be judah, & come from Israel, than we must not w● M. Helw ●. King. ●2. 24. against her as against Babylon, since she is the ten tribes our brethren, which were not false Israelites, but the true seed of Abraham. Edom also was Israel's brother, & the true seed of Abraham naturally, ANSW. Numb 29. 14. 21. Deut. 2. 4. 5. etc. against whom he was forbidden to war, as against Canaan: was Edom therefore the true Church or interessed in the L: Covenant, as well as Israel then? And though judah was at that one time by special restraint, to forbear fight against the ten tribes, (as there was a time also, when she might not fight against Babylon) yet not so at other times; but she was contrariwise † 2. Chr. ●3 3. 14. 15. 16. 17. helped of the Lord, to make a very great slaughter amongst them. But for our fight against Engl: it is only by the spiritual weapons of our testimony, the word of God, our practice of Christ's ordinances, & sufferings against the confusion, clergy▪ & superstitions there: & thus we must war against all iniquity, whither o● apostate Israel, or Babylon, it matters not. His Reasons to prove judah as well as Israel a false Church, are of no● weight. And 1. it is not true he saith that the Calves set up at Dan, & Bethel did no more make them a false Church (for in speaking of false Israelites, as he doth, he bewrayeth too great ignorance) than the setting up 〈◊〉 the Calf in Horeb. For that Calf was forthwith taken down again, burnt in the fire, & beaten to powder, the chief authors of the idolatry destroyed, Numb 32▪ & 33. & the rest brought to repentance, by which the wrath of the Lord was pacified: whereas the ten tribes continued their idolatry, & with & for it, their schism from the true Church judah, & jerusalem: & so were for their obstinacy, & irrepentance joined with their sin, cast out of God's favour. Alike frivolous is his 2d Argum: from Salomon's following Ash●aroh, Milcam, & other Idols: of which he also repent, as appears by his wryteing the book of the preacher, besides other arguments, & whom judah is no where said to have followed in his idolatry, as did the ten tribes jeroboam, in his. And not only so, but they went on also from evil to worse: adding to the false worship of the true God the worship of false 1 King. 16. 25. 3●. Gods, Baal & others. 3dly, though jerusalem was at a time (in the body) called by the Prophet, an harlot, & her sins said to be greater than either Samaria's, or Sodoms, to wit, considering her estate, & means of bettering (for otherwise her sins in themselves were not comparable to theirs) yet were there many in her abiding faithful in the Lord's Covenant, & the other brought again into the bond thereof, by repentance, after the rod of the L: correction had passed over them, & that he had taken the chief rebels from Ezech. 〈◊〉▪ 37. 38. amongst them; & in those the true Church consisted; the rest not being true members thereof: but † jer. 2. ●. a false seed, the plants of a strange vine, by right to have been cut of from the L: people: whereas the ten tribes went on in their sin, without repentance, or return out of their captivity, into the land of Canaan, the proper seat of the Church. But of these things I have spoken before at large, as also of the outward baptism received in Engl: which he here calls the mark of the beast, & us for it, what he pleaseth; whereas (though he, that receaus any doctrine, or ordinance of God ministered by the power of Antichrist, may therein be said to receive the mark of the beast, yet) that doctrine, or ordinance is not in itself, the mark of the beast, but an holy thing of God, how unlawfully soever administered. His mistakeing the speech in the Apology of the 7000 in Israel, I have formerly manifested. The peremptory doom which here he passeth upon all in Engl: & us with them, as out of the state of gra●e, & salvation, is a fruit of his rashness. Well is it for us, that he is not our judge: & better much had it been for him, if he had judged himself more severely, & others more charitably. Touching Gal: 5. 1. & 2. Cour 3. 17. teaching, that, where the spirit of Christ is, there is liberty: & that we must stand fast in the liberty, wherewith Christ hath freed us, I do answer, that as for ourselves, we stand for, & enjoy the liberty of Christ in all things, to our knowledge, & power: so doubt I not but there are thousands in Engl: truly partakers of the liberty of Christ, both from the guilt, & tyranny of sin in their measure, notwithstanding that spiritual external bondage in their Ch: order, & ordinances, through humayn frailty. Wherein if they, or any of them, either affect ignorance, or pretend it, being condemned of their own hearts, because they would avoid the cross of Christ, or for any other carnal respects, God which is greater than ●. joh. 3. ●. their hearts, & searcheth, & knoweth them, will condemn them much more, though we thorough love be persuaded better things of them. It is true he addeth, that all who come not out of Babylon, or receive the lest mark, or print of the beast, that is yield the lest submission unto Antichrist, are threatened with her plagues, & under the L: curse. Which shows how greatly the Lord abhorreth, & how all his people aught to abhor from those sins, and also unto what wrath they stand subject without repentance. But withal it must be remembered, that as God requireth particular repentance for sins known, so doth he pardon the unknown sins of his servans upon their general repentance aryseing from true faith in Christ, & having joined with it, an honest, & earnest desire, to know, & do the whole will of God: otherwise no flesh could be saved: for noman knoweth how often he offendeth. ● 19 1● And he who beleeus not, that as other men may, so God doth know much evil by him even against all the Commaundmens' which he knows not by himself, (of which he can only repent in general) neither hath learned to know God aright, nor other men, nor himself, how much soever he presume of his knowledge, which, alas, was too too much this vain man's malady. His other two affirmations, that, if the faith of the Changed of Engl: be true M. Helw than the Ch: is a true Church; & that, if the Changed be not a true Church, then is it a company of Infidels, have alike truth in both, & indeed noon in either. Cornelius, ANSW: ●ct. 10. & his family show the falsity of both: who had true faith, & therefore were not a company of Infidels, & yet were not a true visible Church, of which we speak. True faith maketh a true Christian person: but the Covenanting, & combining of a company of such into Christian order doth immediately make the Church. And for john 15. 19 & Math. 12. 30. I do answer, that a man may truly in his person be chosen out of the world, & for Christ, in his measure, though he be not of a true visible Church. There must be true faith, & holiness before the true Church; for of faithful persons the Ch: must be gathered: & in reason, the the parts must be before the whole to be made of them, & the stones, & timber before the house. But he adds, that since all in the Changed of Engl: drink of one Cup, 1. Cor. 11. M. Helw they are all one body, & so no double respect to be had, nor putting of difference of persons. It is true, they are all one body, & there should be no such contrary spirits: but all the members of one body should be led by one spirit in a measure: ANSW for there is (to wit, in right) † Eph. 4. ●. one body, & one spirit: but who having in him any light of the spirit seethe not the contrary; & that in that one body of the national, & parishonall Church, & Churches, two contrary spirits rule? By right there is noon but led by the spirit of Christ in the true Changed & body of Christ: nor any led by that spirit out of it, or in any other society. But that good, whither in persons, or things, which Satan hath not had power to destroy, he hath laboured to confounded, & mingle with evil, what he possibly could, both by thrusting false brethren into the true Changed & by keeping godly persons out of it. So that the servants of God stand in great need as first of spiritual discerning to know good, & evil, so after of true Zeal on the one side, that they be not for the goods sake, entangled with any evil: as also of godly moderation, & sobriety, on the other side, no way to wrong that which is good for the evils sake, mingled with it: as this man hath done in the frowardness of his heart, in stead of Zeal: making no difference between himself, & others so walking, in his, & their best profession, in Engl: & the most desperate crew of Atheists, & Epicures in their professed contempt of God. His plea which follows that the Pope, & Papists are not true believers, we do receive: & profess withal, that no infants of such, or of any Gen. 17. 7. other parents, the one whereof is not faithful, is to be baptised: & practise accordeingly, as he knew well. And his accusation that we hold all infants, 1. Cor. 7●▪ 14. whither of beleeveing, or unbeleeveing parents to be baptised, & so practise, is unjust, & but a mere presumption inferred upon our not rebaptizeing the baptised formerly in the assemblies. Which our practice, I hope, is sufficiently justified, against his loud, & licentious clamours, (although by them he have affrighted two, or three simple people, from that their baptism so received,) as also, that his peremptory position, that whatsoever is not done aright, is to be accounted as not done at all, & is to be cast away, notwithstanding any after-repentance, is but a short cut of his haste, & fruit of his ignorance: which two being coupled together, cannot but gender many monsters. Of the Baptism of Infants. HE proceedeth to the baptism of Infants; a point of great both difference between us, & weight in itself: & which concerneth all Churches, at all times, whereas the former respects only such Churches as come out of a state of Apostasy. And to prove Infants uncapable of baptism, he gins with the Covenant of the gospel, or new Testament, which he rightly makes one, as indeed they are in substance, (though the new Testament may be taken in a stricter sense, for the gospel more clearly dispensed since Christ come in the flesh:) touching which Covenant he speaketh thus. This is the Covenant, (saith the Lord) that I will make with the house of M. Helw Israel, I will put my law in their inward parts, & writ it in their hearts, & I wilbe their God, & they shalbe my people Ier: 31. 33. Hebr: 8. 10. And our Saviour Christ declares this more fully, Mark 16. 16. where he saith, Go ye into all the world, & preach the gospel: he that shall beleiv & ●e baptised, shallbe saved. And here (saith he) is the new Covenant set down both on God's behalf, & theirs with whom it is made. On Gods that he would writ his law in men's hearts, by the power of his spirit in the preaching of the gospel, & wilbe their God, & save them: & ● the people's behalf, to beleiv the gospel, & to be baptised. And hereupon he infers, & concludes, that children are not within the Covenant of the new Testament, or gospel, & therefore not to be baptised. Let the Reader in the first place observe, ANSW: that the word Covenant in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as jeremy hath it, signifieth any compact, or agreement upon a difference, between two, or more. Which the LXX in the Greek Bible, & so the Apostle after them, turn by a word signifying a will or Testament properly. So that he who aright understands, & well weighs the very word, will plainly see, how Mr Helw: erreth in making the wryteing of God's law in men's heart, the Covenant on God's behalf: or baptism any part of it on man's behalf. The Covenant is the very agreement & promise by mutual accord, for the things to be done, & not the doing of the things, which is the keeping of the Covenant, or promise' made. And so all that can be concluded hence is, that God receiveth noon into his Church but such as i● whose hearts he promiseth to writ his law: Which he promised to do to the infants of the faithful, in promiseing Abraham to be the God of his s●ed: & more particularly in promiseing to circumcise (which is all one with wryteing his law in) the hearts of the seed of his people. By which it Deut. 30. ●6. is also evidently proved, that the infants of faithful parents are together with them, within in the L: Covenant. But to answer more fully: the intent of the prophet (& so of the Apostle Exod. 3●▪ 18. 1. Cor. 3▪ 3. following him) is to oppose the old Covenant, or Testament of works written with ink in ●●●les of stone & the new Testament, or Covenant of grace written in the hearts of men by the finger of God's spirit. Now the persons with whom the Lord made these Covenants primarily, & expressly both the one, & other Ezech. 3●▪ 26. 27 were men of years; but in whom their infants were included, & so within these the L: Covenants, though secondarily, & as was agreeable to their estate. These men profess every where, & truly (although not upon good grounds) that the Israelitish infants were within the old Covenant, or Testament: & yet when God either proclaimed it upon mount Sina, or writ it in the tables of stone, they knew not what it meant, neither could they have the same use of it with their parents, & others of discretion, as may appear in the particulars contained in the Scriptures Exod: 19 10. 11. 15. 21. 25. & Ch. 20 1. 2. 8. 12. 18. 19 amongst others, where it is set down: doth it therefore follow that those infants were not within the compass of the old Testament, or law? So neither follows it, because the infants of the faithful now cannot for the present, observe the conditions of the Covenant of Grace, or reap all the fruits thereof, & particularly, to have the law written in their hearts by the ministry of the gospel, & work of the H. Ghost, that therefore they are excluded from the Covenant of Grace, or Testament of Christ, Children may with far better reason be denied, to have been within the Covenant of the old Testament, or law, upon which Gal. 3. 〈◊〉. the curse follows, then to be shut out of the new Covenant of grace, & mercy. And upon this ground Infants should not be within either the natural Covenant or bond with their parents, or the civil Covenant with their Magistrates, because they cannot for the present Honour Father, & Mother, which is the condition of these Covenants on their behalf. His exception than that infants cannot by the preaching of the gospel, have God's law written in their heart, this being but a condition of the Covenant, which respects men of riper years, is of no force. When the Lord saith to Israel, I am thy God, his meaning is not to exclude their infants, though he spoke not unto them, but to exclude other peoples, & nations: so where he makes this new Covenant with those in whose hearts he writes his laws, he doth not debar their children, but wicked men destitute of the spirit of God, & from under his promise. So for Mark 16. 15. 16. which he also allegeth, where Christ sends his Apostles into the world to preach the gospel, & adds that he who believeth & is baptised, shallbe saved, he no more intends to exclude the infants of the faithful from baptism, because they believe not, then from salvation because they believe not: which is yet more plain in the words following, but he that believes not shalbe damned. Shall children now be damned because they believe not? There is hence more colour for that, then that they shall not be baptised because they believe not: for Christ saith not, he that believes not, shall not be baptised, but shalbe damned. The thing then is: Christ neither excludes the children of believers from baptism, nor from salvation, for want of faith, but unbelievers, & such as refuse the gospel from both. So that the stone upon which these men stumble, is the ignorance of the opposition in the Scriptures they bring; which is not between believers, or sanctified persons, & their children, but between them, & unbeleeveing & profane persons: who are shut from the Lords Couneant, Baptism, & Salvation. But where in shareing this Covenant on man's behalf into faith, & baptism, he makes the one part thereof, his being baptised, he speaks he knows not what, & yet wonders that all men beleiv him not. For as Bapt: is indeed no part of the Covenant, but a sign, & seal of further confirmation, so is it principally, & in the main end performed, not on man's behalf towards God, but on God's behalf towards man; (God by the outward washing of the body with water, signifying, confirming, & applying the inward washing of the soul, by the blood, & spirit of Christ:) & for the further testification of the admission of the party baptised into the family of God, the Father, Son, & H. Ghost, into whose name he is baptised: whereas in a 2d, & inferior respect it is a work of man unto God, for the profession, & exercise of faith, repentance, & thankfulness in them who received the former covenant, & promise with the confirmation thereof, on God's part, towards them, & theirs: as it is also thirdly a sign of union between the members of the Church: & in the 4th, & last place, a badge of Christianity, & sign of distinction between the true Church, & all false Churches. The same considerations are to be had of the L: Supper. And they who know not these things, Hebr. 6. 1 had need have the foundation of the doctrine of baptism, & other principles of Christian religion laid again: & yet the want of the knowledge of this & in special, that the Sacraments are in their first, & main end works of God to men, by which he can both declare, & effect his goodness towards infants, though for the present, they neither know it, nor can do any thing again to the Lord in answer thereunto, is a main ground of that offence, which these men take at our receiving, & baptizeing of Infants. And if the new Covenant or Testament consist so much in baptism, as these men think, then could not Adam, & Abraham, & other the holy patriarchs, & Prophets unbaptized, have been within the compass of the Covenant, & promise of grace, or have had their parts in the Testament of Christ, the promised seed. Also if baptism were (especially so great) a part of the Covenant, so often as any either person, or Changed renewed their Covenant, especially after any greater sin, they should so often renew their baptism also. These things thus laid down by way of answer, it remains I prove by the Scriptures, & further Arguments, that the infants of the faithful are within the compass of the new Covenant here spoken of. And since all children coming naturally of Adam, Ps. 51. 5. are conceived, & born in sin, Eph. 2. ●. & by nature the children of wrath; if these men believe (as they do of all) that their children so dying shallbe saved by Christ, then must they have a part in his Testament, or in this new Covenant, which are all one. There are not two new Covenants, or Testaments established in the blood of Christ but one. And since Christ is propounded unto us as the saviour of his body, Eph. 5. 2. which is his Church it is more than strange, that these men will have all infants saved by Christ, Col. 1. 1. & yet noon of them to be of his body, or Church. It pleased God in his special love to sand his son to take upon him our nature, & so our childhood, that as the head thereof, he might sanctify even that estate for his body the Church: with which he did also in the days of his flesh, visibly communicate his grace, consecrateing unto his Father, as their true high priest, the infants of the jewish Church, by laying his hands on them, † Mark. 10. 13. 1. & blessing them. I ad, if any, either children, or men of years, be to enter into the kingdom of heaven, they must be born again: & this new birth must be by the spirit of God working in either, accordeing to their kind, & writing God's law in their hearts: in those of years distinctly, & by the preaching of the gospel, in infants otherwise, accordeing to the efficacy of the power, & grace of God. Lastly it is evident that the children of the faithful are within this Covenant of the Gospel or new Testament by that Covenant which God made with faithful Abraham, Gen 17. & his seed, adding the seal of circumcision to ratify it. But that this was the Covenant of the Gospel, or new Testament M Helw: denieth, & opposeth, I will therefore answer what he objecteth, & then prove mine exposition, & affirmation by the Scriptures. And first, he lays down this Covenant Gen. 17. on the L: behalf, thus. I will establish my Covenant between me, M. Helw & thee, & thy seed after thee, & their generations for an everlasting Covenant to be God unto thee, & to thy seed after thee, v. 7. & on Abraham's behalf, & his seeds, in these words, This is the Covenant that thou, & thy seed after thee shall keep,. Let every man-child among you be circumcised: you shall circumcise the foreskin as well of him that is born in the house, as of him that is bought with money: adding for exposition, that thus the L: declares in every particular his Covenant with his people, as well what he will do for them, as what he requires them to do in obedience to him. A great untruth, & full of ignorance. Is the land of Canaan all that ANSW: the L: Covenants & promises to given unto Abraham & his seed? What is this but to make the L: people an heard of oxen which are promised to be brought into a fat pasture, there to feed at ease? And is circumcision of their males all in particular which God requires of his people by Covenant, which any profane Schechemite might do, & did as well, & as diligently as they? Ps. 1. 11. ●2. etc. ●ebr. 11. & which being done without faith, & repentance, doth no way please but offend God. The L: promised to be a God (even all-sufficient, as v: 1.) unto Abraham, & his seed v: 7. † Ps. 144. & ●5. that is, to be all happiness, & bless unto them: for blessed are the people that have the Lord for their God. And except we will say they had only bodies, & no souls, God in promiseing to be their God, promiseth not only to be the God of their bellies, & backs, but of their soul's most; as the soul of a man is most the man. And so Christ himself teacheth against the Saducees, Exod. 3. 6 ●. 18. that God in calling himself the God of Abraham, Isaac, & jakob, & so of their seed the Hebrews, means, that he is the God of their souls (& that most specially) which lived when their bodies were dead. Mat. 22. ●2. The Apostle Paul, who well understood the Lord's meaning, doth interpret the promises of this Covenant with Abraham, as meant of better things than Canaan, & indeed as comprehending in them (though more darkly, accordeing to the dispensation of those times) Christ himself, & in him all spiritual blessings. And so speaking of this Covenant, or Promise, with, or to Abraham, Gal. 3. 15. ●6. & his seed, avoucheth, that by his seed is meant Christ, viz as the head with his body, the Church of the jews, & Gentiles also in their time made one in him. Eph: 3. 6. as he also proveth Rome 4. 3. 18. & Gall 3. 6. that Abraham's believing the Promise of God for the multiplying of his seed Gen: 15. 5. 6. & 17. 4. was imputed to him for righteousness to justification: therein teaching evidently, that in this Promise was comprehended Christ, & spiritual things: otherwise, how could Abraham be justified by believing it? And how carnally soever these men are conceited of this Covenant, & Promise, ‡ joh. 8. ●6. Abraham in it seen Christ's day, & sing it, rejoiced. And for the land of Canaan, albeit in itself, & naturally, but like other lands, yet was it by the Lord sanctified to spiritual ends, & uses: as, to be the peculiar inheritance of God's peculiar people, unto which it was allotted from the first Deut ●. 2. 8. division of the Sons of Adam, & distribution of their possession by the most high whither Exod. 15. 17. he would bring his people, & there plant them in the mountain of his inheritance, in the sanctuary, which his hands had established: where he would have his tabernacle piched, & temple built, for his most solemn presence, & worship: out of which land when the ten tribes were carried captive, he is said to have † 2. King. 17. 18. put them out of his sight: the very land being ●ignrateively holy, Heb 3. 1● & a Sacrament of God's presence, & the resting of God's people there a sign of their eternal rest in heaven: Changed 4. 5. ● into which not Mose●, but joshua or jesus, the type of our & their true jesus, was to bring them. Neither did the L: indeed promise' either entrance into, or continuance in that land, ‡ Hebr. 3▪ 17. 1●. 1●▪ with 4 ● Liv 20. ● 2 etc. & 26 39 Duty. 1● 12 13. with 11▪ 1. 8. 9 2●▪ 23 24. 1 Cor. 1● 5. 6 7 but upon the conditions of eternal life: true faith in the gospel, with the love, & fear of God, & faithful obedience of hes commundements: godliness having then as it hath now, & always, the premise of good things for this life, & the life to come: of earthly things then, more distinctly, & fully, but of heavenly things more generally, & spareingly: where now on the contrary, there is a more clear, & full revelation of heavenly things, but the promise of things earthly more general, & sparing. It is therefore an ill collection he makes, that because God promised earthly Canaan, therefore not heavenly things: the promise of them was contained in the other, which all amongst them but hypocrites understood, & tasted of. The like folly with the former showeth he, in affirming that the circumcision of their males, 1. Tim▪ 8. 9 Rom. 4. 11. was all the obedience, which God required of Abraham, & his seed, for the keeping of the Covenant on their part towards him. For 1. Circumcision (which must well be considered) was not appointed of God principally for a work of their obedience towards him, but for a sign or seal of confirmation, on his part, towards them, of the righteousness of faith imputed to Abraham, the root, Gen. 1●▪ 3. 6 7. & changed 13▪ 14 15. 1● & 15 1● 4. 5. 18. in the promised seed. 2dly, it is evident that this Covenant unto which the land of Canaan was an appurtenance, was contracted, & made, with Abraham, many years before circumcision was once mentioned. Which Covenant God also renewed with the Israelites his seed in the wilderness, the most of them being uncircumcised. By which it is evident, that Circumcision was so far from being the substance of the Covenant, as that it was not so much as any substantial part of it, Deut. 29▪ & 30. compared with jos. 5. 2. ●▪ 4 5. 6. but only a sign of ratification, & that specially on God's part, as was Canaan an accessary unto it. 3dly, the Apostle Rom. 4. proveing at large, justification by faith, without works, & so specially without circumcision, of which as of a special work the jews made account, takes Abraham for an instance, & shows, that he was first justified by believing God's free promise touching his seed, Christ, & so the Changed in him, as well of uncircumcised Gentiles in their time, as of circumcised jews: & adds that after this, he received the seal of circumcision, for the confirmation of this bond of promise, on God's part, having the promise itself before. Which Circumcision therefore whosoever presumed to use (whither upon himself, or his infant) not having before the promise of Christ, & faith for justification, with Abraham, he did treacherously usurp the great seal of the king of heaven, & earth. The lawful useing then of circumcision did presuppose both God's promise & his faith, who was to use it, either upon himself, or his child. And since without faith no man either can, ●●. 4. 4. ●ith Heb. 1. 4. 5. or ever could please God, especially, in the matters of his worship, whereof circumcision was one; & that God appointed his people so to worship him in it, & all other things, as they might please him therein, ●ath. 3. ●. it follows necessarily, that he required true faith in all, whom he enjoined, or rather privileged to circumcise their infants. Cor. 10 ● . Neither indeed do the Scriptures of those times, more plenteously testify any one thing, then that the Israelites did most heinously ‡ ●eb. 3. 17 Ps. 24. 5. ●. 11. 10 ●os. 8. 1. transgress, & break God's Covenant with Abraham, & them, when they did use, & observe circumcision very diligently: which had the Covenant on their part stood in circumcision, they had not done. And (for conclusion) that the L: God should separate a people, as his own peculiar, above all the peoples in the earth, into Covenant with himself, to worship him, & to enjoy his special presence, & yet should require no more of them for the keeping of this Covenant, than the cutting of their foreskins, is a mere mockery, unworthily blemishing God's great majesty, & from the imagination whereof all godly wise men do abhor. Now though this which I have spoken, be more then enough, yet will I for more clearness, annex a few other Reasons to prove this Covenant with Abraham, & his seed, the Covenant of the Gospel, & the same with ours now for substance; & established in Christ to come, as ours in Christ come in the flesh. And 1. the Apostle to the Galat: expressly teacheth, that the Gospel was preached unto Abraham, ●●b. 3. 8. IN THEE SHALL ALL THE GENTILES BE BLESSED, & v: 17. that the Covenant with, & in ABRAHAM'S SEED, was confirmed of God in respect of Christ, & that 400, & 30 years before the law, or old Testament was given. And here also the Apostle answereth M Helw: M. Helw his objection, & removeth that great stone of offence, which he, & others cast in their own way; which is, that the old Testament, or Covenant with the ordinances thereof is disannulled Hebr: 7. 18. & that, we aught not to frame the new Covenant like the old, as we do, in the baptizeing of infants, because infants than were circumcised. The Apostle answereth directly (to let pass other things) that the Covenant with Abraham was confirmed in respect of Christ: & that it was not the law or old Testament, which was added 400, & 30 years after for transgression, & so is abolished indeed, but could not disannul the former Covenant of the Gospel. And because these men (whose recovery I do from mine heart desire of the Lord) do especially stumble at this, that the Covenant made with Abraham, & his seed, was the Covenant of the law, or old Testament, I will (& that briefly as I can) show the clear, & evident difference between these two Testaments. Which had such of our later Calvin. ●ucer. ●ucanus writers as have been most followed, ‡ Ph. M●● lanct; Chemnitius. Sohniu● Arminius & c● observed, & put distinctly, as others have done, much light had been given for the preventing of this error. And 1. this difference appears notoriously, in the tyme. For this old, & canceled Covenant was made with the people of Israel in the day, when the Lord took them by the hand, & brought them out of Egypt. Ier: 31. 32. which was 400, & 30 years after the Covenant made with Abraham, as the Scriptures formerly cited teach. The law, or old Testament was given in mount Sina Exod: 19 whereas the Covenant with Abraham was first drawn in Vr of the Chaldeans, Gen 11. & 12. & 15. & 1● & afterward confirmed, & renewed in Canaan. The law was given with great terror of burning, fire & smook, & blackness, & tempest on the mount, Ex. 19 1●▪ 18. Hebr. 12▪ 18. with the loud sound of the trumpet, as become the glory of God's justice: but the Covenant with Abraham was free from all terror, & replenished with all sweetness of love, & mercy, & comfort against sin. The old Testament had Moses for the mediator: whereas Abraham himself received the other from God, in the mediation of Christ, as I have formerly showed. Exod. 19 14. 19 The * Exod. 24. 6. 7. etc. Hebr. 7. 11. law was dedicated in the blood of beats, Gal. 3 19. & established unto the people under the priesthood of the Levites: where the Covenant with Abraham was established in the promised * Gal. 3. 16. seed Christ, & in his blood: himself being both priest, & sacrifice. Lastly the Covenant of the law, or old Testament had indeed the promise of good things heavenly, & earthly, but under the condition of perfect obedience to all the Commandments: & under the threatening of the contrary curse to the lest breach of any of them. Whereupon (respecting man's corruption, & inability to keep it, Act. 13. 38. & 15. 10. Rom. 8. 3. 7.) it is said to be weak, Leu. 18. ●▪ Gall 3. 12 Deut. 27 26. Gal. 3 〈◊〉 & unprofitable, yea generateing to bondage Gal. 4. 24. & the power of sin 1. Cor. 15. 56. causing wrath, & death Rom. 4. 15. & 7. 5. the letter which killeth, & administration, of death, & condemnation 2. Cor. 3. 6. 7. But of the Covenant, & promise which God made with, & to Abraham, the Scriptures do not so speak, neither can any man having wisdom, & grace. It was profitable every manner of way, & the means both to beget, & nourish faith in him, & his. The confounding then of the Covenant given to Abraham with that given by Moses is in itself a great error, & the ground of this amongst other evilles, that it curseth where God blesseth. For where God promised unto Abraham, & his seed a blessing in that Covenant, this other of the law bringeth all flesh, as unable to keep it, under God's curse: being given principally for transgression, that is, to discover men's transgressions, & sins, that despairing in themselves they might fly to the gracious promise made to Abraham, & in it, unto Christ to come, & so find mercy with God through repentance. Which Covenant therefore the Lord upon their repentance, so often renewed with the seed of Abraham: whereas the Covenant of the law admits of no repentance for mercy by it, but stands peremptory in, & upon Do this, & live: & Cursed be he that abideth not in all things written in the book of the law to do them. And this so often renovation of the Covenant made with Abraham doth plainly show it not to be the Covenant of the law, ●ark 1. but of the Gospel, whose two general virtues are, faith in Christ, & repentance. But it wilbe demanded how the Covenant made with Abraham could be called the new Covenant, DEI: & that by Moses 400 years after, the old Covenant, or Testament. First, ANSW: in respect of the object, upon which the law worketh properly, which is the old man, or part unregenerate: which it convinceth, suppresseth, condemneth, & killeth: whereas the gospel, or gracious promise, (as was that to Abraham) respects properly the new man, which it begetteth, & nourisheth. 2dly, even the same law in substance with that given to Moses in tables of stone (unto which the Ceremonial, & judicial laws considered apart from Christ, were Subordinate, the one for explanation of the first table, the other of the latter, & so as accessories following the nature of the principal) was in substance before the Covenant of the Gospel, & as old, as Adam: in the table of whose heart it was engraven by creation: as being that image of God in which he was made: Coloss. 3. ●0. ●ph. 4. ●4 ●om. 2. ●4. 15. & which is renewed in us by the spirits wryteing the same law in our hearts, in wisdom, righteousness, & holiness: which is yet more evident in the remnants of the same law unblotted out in all Adam's natural posterity: which Covenant of the law was therefore before the Covenant of the Gospel with Abraham, yea or with Adam either. 3dly, & lastly, the whole body of the Scriptures may be divided into two parts: the law or old Testament, & the Gospel or new. Now of the old Testament Moses is propounded unto us as the minister, & mediator: as is Christ for the minister, & mediator of the new. For the law was given by Moses, & grace, & truth by Christ jesus. Not as though Moses preached not the gospel, ●oh. 5. 46. Heb. 4. 2. (for he wrote of Christ: & preached the gospel to the Israelites in the wilderness:) nor as if, on the contrary, Christ taught not the law, (for we may see the contrary, as else where, so especially Math: 5. where he both openeth, & enforceth it against the corrupt glosses of the pharisees) but because the ministry of Moses was chiefly legal, & the ministry of Christ chiefly Evangelical, or of the Gospel. In which respect also it is, that we (though the Scriptures never so speak) use to call the wryteings of Moses, & the Prophets the old Testament, & those of the Evangelists, & Apostles, the new Testament. Now unto those two generals, 1. the law most fully, & solemnly published by Moses: & 2. the gospel by Christ, all the particulars of what kind soever dispersed throughout the whole Bible must be referred immediately: & so the Covenant made with Abraham being referred to that clear, & full revelation of Christ come in the flesh, as a part to the head, is after the law given to, & by Moses: whom the Scriptures do every where in that respect oppose unto Christ, but never Abraham. I proceed. The Virgin Mary speaking of the fruit of her womb, Christ, testifieth, that God therein remembered his mercy, Luke 1. 4●▪ 42. 54. 5●▪ Ch. 2 67 72. 73. as he spoke to Abraham, & his seed for ever: & Zachary in the same consideration, that he performed his mercy promised to their forefathers, & remembered his holy Covenant, & the oath he swore to their father Abraham. Marry, & Zachary filled with the H. Ghost do teach that God in his Covenant with Abraham, & his seed promised Christ: & in giving him remembered the same Covenant; M. Helw with what ghost then do others affirm that in that Covenant he promised nothing but the land of Canaan? or how can godly men put out this clear light of the Scriptures shining in their hearts? The Apostle Rome 4. 11. calls Circumcision, which was the sign of that Covenant, the seal of the righteousness of the faith in, or of that of the uncircumcision, that is, of the faith which he being uncircumcised had, that in his seed Christ should be justification for believing uncircumcised Gentiles, as well as circumcised jews. Whereupon it follows, (if the Covenant, & seal agreed in one) that the Covenant itself was of the righteousness of faith, which the gospel bringeth: opposed to the righteousness of the law, which Moses describeth, where he saith, The man that doth these things, shall live in them. Rome 10. 5. 6. In which place the Apostle plainly teacheth, that the Covenant renewed with Israel Deut: 29. & 30. was the Covenant of the Gospel, & righteousness of faith in Abraham's promised seed. Lastly, the scriptures do most plainly, & plentififully teach, that the Covenant with Abraham, & his seed, the Israelitish Church, was the same with ours in nature, (though diversely dispensed) & therefore the Covenant of the Gospel. I will note some specially places. We are taught by Christ Math: 21. 41. that the vineyard, which the jews had, should be taken from them, & let out to other husbandmen: & more plainly v: 43. that the kingdom of God should be taken from them, & given to a nation, which should bring forth the fruits thereof. Here is the very same kingdom of God, or Changed whereof they were, & we are subjects: as they else where are called Christ's † Luke 19 14 Citizens, & he their ‡ Zach. 9 9 Math. 2●●. king. Likewise Paul teacheth, that the Gentiles, which before, were wild olives, are by faith grafted into the same root, from which the jews, the natural branches, Rom. 11. ●9. 18. etc. ●. 23. through unbelief, were broken of: & into which, they should, if they abode not in unbelief, be grafted in again: making the Church of jews, & Gentiles one tree growing upon the same root Abraham, Isak, & jacob. The same Apostle also compareing the Ephesians before their calling, with the jews, Eph. 2. 11 12. ●. 17. saith, they were in times past without Christ, having no hope, & without God in the word: therein showing that the jews in their right estate, & calling, had all these: as they also were neare before, the Ephesians being of far of, Changed 3. 4 5●. made neare by the blood of Christ: unto which ad that the Gentiles were to be made by the preaching of the gospel, coheir, & one body, with the jews, who were before Hebr. 6. ●7. the heirs of promise: & having all been baptised, & all eaten of the same spiritual meat, & drunken of the same spiritual drink, Christ. And such is the clearness of those places to prove the Covenant, & Church with, & of Abraham, & his seed, the same in nature with ours, & so the Covenant, & Church of the Gospel, as that he who goes about to darken their light, would cover the sun with a ragged clout. And as every by-way, & false profession (notwithstanding any other likely things in it) hath some or other such notorious error, as that all having spiritual eyes (not dazzled too much some way, or other) may discover it: so would the Lord mark out this profession of Anabaptistry, as not from heaven, by this error, that the Covenant with Abraham, I wilbe thy God, & the God of thy seed, is the Covenant of the law, & not of the gospel. Upon which notwithstanding doth depend the rejecting of Infants from the Changed & baptism: as also the repeating of the bapt: received in false Churches, as may appear to him, who well observes their pleading for apostate Israel, as a true Changed because it was Abraham's carnal seed, & so had circumcision as a seal of a carnal Covenant. And here I think it a fit place to lay down such Scriptures, & grounds, as upon which we admit the Infants of the faithful into the Church & to the baptism thereof: & so after to answer what is objected, intermingling also amongst mine answers other proofs, as occasion is. Now 1. these men grant, that accordeing to the Covenant mentioned Ier: 31. & Hebr. 8. the Church is to be gathered, & bapt: to be administered: & that the Infants of the faithful, (for they hold it of all) are under a Covenant, or promise of salvation, by Christ: whence I conclude, that, since there is but one new Covenant, or Testament established in the blood of Christ, therefore these Infants (& of others hereafter) have interest in the Church gathered accordeing to this Covenant, & in the baptism thereof. If the Covenant made with Abraham, & his seed, whereof Circumcision was a seal, were the Covenant of the Gospel, or new Testament, as have formely proved, then standeth it good to all the faithful, & their seed to the world's end, notwithstanding the different ordinances accordeing to the considerations of Christ's being to come, & being come in the flesh. And so these men denying our seed this Covenant, & priveledg of entrance, do deny the Gospel, & new Testament. And if the kingdom of God, Math. 2● 43. Eph. 3. 6. or Churchstate of the jews (which did comprehend infants with their parents) be given to us, & we made one body with them, then must the Changed now comprehend infants also with their parents: otherwise we are not the same body, & kingdom with them And if with the unbelieving jews their infants were broken of, Rom. 10. 17. (who are otherwise unbroken of at this day) then must our infants be planted in with us, whom God hath given to believe: otherwise we are not planted in their place. And if the jews shallbe grafted in again (which again shows it to be of them who had been grafted in before) if they continued not in belief, v. 23. then must the infants be grafted in with their parents at the first, & so our seed with us. That God did out of his special love separate from the world the infants with their beloved parents into his Church, & Covenant under the seal thereof, Gen. 17. 7▪ Leu. 20. 24. 26. Deut: 29. 10. 11. etc. before Christ's coming, the Scriptures expressly teach, & every one will grant. Except these men can show where God hath cast the infants of those beloved parents out of the Church into the world, & taken that his love from them, they must remain in the Changed to the world's end. For what God hath once established. God only can repeal: & that this Covenant with Abraham was not the old canceled Covenant, or Testament, I have proved before. They bid us prove that children are of the Changed & to be baptised: but we require of them proof how they are cast out of the Church, & baptism thereof: & how the grace of God is so shortened by Christ's coming in the flesh, as to cast out of the Changed the greatest part of the Changed before, the infants of believers? The L: jesus sent out his Apostles Math: 28. 19 to teach, or make disciples all nations, & to baptise them: opposeing all nations to that one nation of the jews: as if he should have said thus. I have formerly declared my will to that one nation, & circumcised it: go you now, & teach all nations, & baptise them. Now if Christ's meaning had been, that they should not with the parents (being made disciples, & baptised) baptize the children, as before they had with the parents (being made disciples, & circumcised) circumcised the children, it had been needful he had given them a caveat to leave the children of the faithful out in the world, though they had formerly been in the Church. If it be objected, that they who were taught, & believed, were to be baptised, therefore not Infants, I deny the consequence: which should be, if it were true, & therefore not Infidels, & such as refuse the Gospel. And this is the opposition which the Scriptures make, setting impenitent, & unbelieving persons, against the penitent, & believers, & not children against their parents, which is childeish to imagine. The Apostle Peter Act: 2. 38. 39 exhorts the jews to repent, & to be baptised, upon this ground, that the promise was made to them, & their children, & to all afar of as many as the Lord should call. As if he should say, God hath promised unto Abraham, that he would be his God, & the God of his seed, Luke 1. 〈◊〉. in that blessed seed Christ. He hath now remembered his holy Covenant, or promise, & Christ is come to you his own. Do not by your unbelief, & impenitency deprive yourselves, joh. 1. 13. & your children of the fruit of this gracious promise: but that it may be profitable to you, & them; repent, & so be baptised for your confirmation: & let the seal be set to the Covenant in which you, & your children are. To elude this place alleged in my former book, M Helw: M. Helw comments upon it in these words. The Apostle saith to & of all the unbelieving jews, & Gentiles, the promise is made to you, & to your children, even as many as the L. shall call: & so taking his own imagination both for text, & exposition, he bids me prove that by children there are meant Infants. 1. These words, ANSW: to them that are afar of, (which he leaves out in his accustomed boldness with the Scriptures) with the words following, are not meant of the Gentiles at all, but of the jews far of in time, as the original greek beareth it. For neither was Peter himself yet so well informed of the calling of the Gentiles, neither (had he so been) was it then a fit time to speak of it to the weak jews. He speaks then indefinitely of the jews as the seed of Abraham, & within the Lord's Covenant, or Promise: whom therefore Ch: 3. 25. he calls the Sons of the Covenant: & to the jews alone, as is evident, where v. 14. 16. 22. 29. he quotes the prophesies of joel, & David: which to unbelieving Gentiles had been in vain. Yea that of the Promise he directs distinctly to such jews only, as had the work of grace begun in them: being pricked in their hearts for the crucifying of Christ, & earnestly set to know, & do the will of God. v. 37. 39 That by children here are meant Infants, I have by the drift of the place, & conference of other Scriptures proved; & that the H. Ghost speaks of the Covenant with Abraham, neither was there otherwise cause of naming their children. Where he further bids me prove that the inheritance of the kingdom of heaven goes by succession of generation, as the land of Canaan did, he begets bastardly errors of his own, & then would have me nourish them. For neither did the land of Canaan come by succession of generation, but by God's promise made upon condition of faith, & holiness, as I have formerly proved: much less doth the kingdom of heaven: but by God's gracious promise, & gift, both to young & old. These men think the kingdom of heaven comes to all Infants so dying; & doth it therefore come by carnal generation? If it come otherwise to all, & by the free grace of God in Christ, as they suppose, can they see no other way, but it must needs come to the Infants of the faithful, by carnal generation? as if their estate were worse than the estate of all the rest? Ad to this Scripture that which we read Act: 16. 14. 15. that God having opened the heart of Lydia, to attended to, & believe the word of Paul: She was baptised, & her family. She believed, & the fruits, & effect thereof was, she, & her family were baptised. With these things doth agreed Christ our Lords his taking the little children Mark 10. 14. 16. (to wit of the jewish Church) in his arms, his blessing them, that is his communicateing his grace with them, & pronouncing that of such is the kingdom of heaven: as also his commanding the bringing of such unto him. In blessing them visibly, he shows them to be lawful members of his visible Church or body; & more plainly in pronounceing the kingdom of heaven (which is his Church upon earth) to be of such. In commanding such to be brought unto him, he commands them by consequence, to be baptised; since they cannot be brought unto him personally, as then, nor otherwise outwardly, or by men, save by baptism. And if Infants be to partake of Christ's blood, & spirit, there must be some ordinary means to apply them, God working ordinarily by ordinary means, & the same noon but † Tit. 3. 5. VI baptism, that lavacher of the new birth, as the Apostle calleth it. Lastly Paul testifieth 1. Cor. 7. 14. that if one of the parents be a believer, the children are holy, viz: with the holiness of the Covenant (secret things being left to God) who otherwise, are unholy. Neither is it truly answered, that they are only holy to their parents use, as is the unbelieving wife to the use of her husband. For 1. they must either be holy in their persons, or they cannot be saved. 2. he saith the unbeleeveing wife is sanctified in, or to her beleeveing husband: but he saith not that children are sanctified to their parents, but simply that they are sanctified, or holy. 3. It is not true that children are sanctified to the parents there spoken of: the one of them being ‡ Tit. 2. 1●. unbelieving to whom nothing is sanctified. Lastly, the very drift of the place proves, that the Apostle hath reference to the Covenant of Abraham, I wilbe thy God, & the God of thy seed. The thing he intends, is, to prove it lawful for a beleeveing husband, or wife to abide with an unbelieving wife, or husband. This he proves by the Covenant made with Abraham, & with every faithful son, & daughter of Abraham, that he wilbe the God of his, or her seed: & so endow them with the holiness of the Covenant: & that therefore they should not make scruple of living with their (though unbeleeveing, if otherwise lawful) wives, & house bands. And in this interpretation is force of Argument, both for the Apostles meaning, & Corinth: satisfaction. And so the seed of the faithful being holy with the holiness of the Covenant are necessarily within the same Covenant which halloweth them. Now whereas some marvayl, why the H. Ghost speaks not more plainly, & expressly of the admission of infants into the Changed & bapt: thereof; they must remember, 1. That noon must presume to teach the L: how to speak, but that all are with reverence to search out his meaning. 2. That they may with as much reason marvayl, why there is no express mention made of the casting out of the jewish infants with their unbeleeveing parents. In the very same places the H. Ghost speaks of the taking the kingdom of God from them, for not bringing forth fruit; & of giving it to the Gentiles: who would bring forth fruit: of breaking of the natural branches for unbelief; & of planting in the Gentiles by faith. Now here is no mention of the infants of either. Both the one, & other are comprehended for those outward prerogatives, & dispensations in their parents, as the branches in the root: The infants of the godly, in their godly parents, accordeing to the tenor of God's mercy: the infants of the ungodly in their ungodly parents, in the tenor of his justice, of which more hereafter. And here, for the better clearing of things following thereabouts, it is of Special use to observe the divers considerations, & respects, in which the Scriptures speak of the jewish Ch: & ordinances: which are in number three. First considering the Israelites in their just constitution, & calling of God, they were † Rome 11 26. Leu. 24. 25. 26. Deut. 7. 6 7. 8. Numb 23. 25. Rome 9 4 Is. 63. 16 Exo 4 22 Gal. 4. 1. Heb. 6. 17 Ier 31. 20 Run 11. 21 Gall 2. 15 Ioh 1. 11. Eph. 2. 12 Act. 26. 6. 7. the first fruits, & root, with the mass, & branches, holy: Abraham, Isaac, & jacob, faithful persons, & their posterity an holy people unto the Lord their God: separated unto him from all other peoples: beloved of him, & out of his love chosen to be a precious people unto himself; above all the peoples on the earth: in whom God seen noon iniquity, nor transgression: to whom belonged the adoption, glory, Covenants, constitution of the law, worship, & promises: God's children having him their Father: being the heir, & heirs of promise: his dearest son, 〈◊〉 the child of his delight: natural branches, & in the same regard, jews by n●●ture, & not sinners of the Gentiles: Christ's own: in Christ: without whom the Gentiles were: & the twelve tribes worshipping God instantly, day, & might, in hope of the promised Christ. So for their ordinances in their institution, & right use their † Run 4 Heb. 4 Leu. 4 31. 3● Numb 24. 25. Circumcision was a seal, or sign of the righteousness of faith: their offerings asw●●● favour unto the Lord, for the forgiveness of sins, as leading to Christ by faith: their washing applying the blood of Christ, which they figured: unto which David had respect, when he prayed, that for the forgiveness of his adultery, & murder, God would w●sh him thoroughly from his iniquities, & purge him with hyssop. Psal. 51. v. 4. 9 with Leu. 14. 4 etc.: that he might be clean. Thus were the ‡ Act. ● 38: Rom. 7 12. 14 1. Cour 3 4. Gal. 4 2. 4. Oracles given lively, the law spiritual: the manna, & rock Spiritual, & Sacramentally Christ. Secondly, the Scriptures sometimes speak of that Church, & ordinances by way of comparison with the Changed & ordinances after Christ's death, & ascension. And in that respect the Apostle, compareing not person with person, but Ch: with Church, calls it (though the heir, yet) a child, in the nonage: & the ordinances tutors, & governors, under which it was: but the Church now a man of full age, & so freed from them unto greater liberty. The person is the same both a child, & a man grown: though not to be trained up after the same manner: even such is the difference between them, & us. They as a child, had a harder hand held over them, & were stinted sundry ways, where we are free. They were taught by signs, & hand-wryteings, & pointings with the finger, as it were: where our institution is more manlike, & simple. They had earthly things more distinctly, & fully; we heavenly. In which respect, the Ch: since Christ's ascension, & possession of heavenly glory, is called more specially * Mat●● 11. 11 the kingdom of heaven, which he dispenseth, with more than kingly bounty in the largesse of his spirit. They had the Gospel by the Prophets shining as a light in a dark place: we by Christ, & the Apostles, as the dawning of the day, & morning star. 2 Pet 19 Heb. 10 1 Cor. 24. They had the Prophetyes, & Shadows of good things to come: we the stories, & remembrances of the same good things come, even Christ exhibited accordeing to the promise of the Father. In which respect it is also said Gal. 3. 34 35. that faith was not come to them: but that th●y were shut up into the faith to be revealed: Hebr. ●34. & that they died, & received not the promise, to wit, Christ come in the flesh. And in this consideration, & comparison, neither Abraham, nor David received the promise, or had faith come unto them, or were made p●rfit, v. 4●. as the Apostle speaketh. 3dly, the Scriptures do often speak of the jewish Church, & ordinances, in respect of the degenerate estate of the one, & corrupt abuse of the other, in that estate. Which (as at other times, so) were the one, & other very notable in the days of Christ, & his Apostles: the leaven of Pharisaical hypocrisy (besides the worse error of the Saducees) having so far infected, Rome 1● as that the greatest part of the Israelites being ignorant of the righteousness of God, & going about to establish their own righteousness did not submit themselves to the righteousness of God, in receaveing Christ. They did not consider the law as given for transgression, ● 3. 19 ●. 7. & to kill them, as revealing the will of God in the rigour of justice, & his eternal, & unchangeable judgement against sin: unto which also the sacrifices, & ceremonies served in their legal, & literal use, that so despayreing in themselves, they might fly to the free promise of grace in that promised seed of Abraham now come; but taking the law, & ordinances thereof, to be for outward discipline only, they imagined they might by outward obedience satisfy it, & therein be justified before God: & so did glory in the outward works, & ceremonies thereof: 〈…〉 especially in their circumcision in the flesh. And as the most of them conceiving carnally or fleshlily of the Lord's Covenant did glory in the flesh, 〈◊〉 3. 3. & that they were Abraham's seed, & Circumcised, & so despised the free promise of grace in Christ, so others of them receiving him in part, did mingle with the righteousness of faith the righteousness of the law: sowering also with that leven many of the Gentiles especially in the Churches of Galatia. Whereupon it was, that the Apostle wrote to the Hebrews, & Galations as he did, both of the persons, & things we speak of. The persons, whither jews, or judaizeing Christians glorying in the works of the law, especially in their circumcision in the flesh, he calls † ●●il. 3. 3 ●l. 3. 3. ●. 1. 3. Abraham's seed accordeing to the flesh; carnal, & under the yoke of Ismaelitish bondage: of whom ‡ ●●n. 16. ●. 34. 21. 9 ●. ●l. 4 22 ● 29. ●. 31. ●. ●1. Ishmael was a figure: who being the son of the bondwoman, & born after the flesh, or ordinary course of nature, mocked at him, who was born after the promise, & was therefore cast out of Abraham's house: & so is propounded as a figure of all them, jews, or Gentiles, who in the confidence of works, reject the promise of grace, & persecute them that embrace it: bringing themselves also therein under the bondage of the whole law. And thus all whither jews, or Gentiles, then or now, despiseing the free promise of grace, & looking to works for justification, were & are rank Ismaelites, & of Abraham's seed accordeing to the flesh, as the Apostle expressly taxeth the Galatians, desiring to be under the law, though not descending naturally of Abraham. Now (that I may apply these things to the present purpose) what is all this of Abraham's seed accordeing to the flesh in the Apostles meaning to the infants of the faithful, whither of the jews formerly, or Gentiles now? Did, or do they, as Ishmael, glory in the flesh, & mock at God's promise, or any way reject Christ? Did, or do they establish the righteousness of the law, & of works, or persecute him that is born after the spirit, as all they who are born after the flesh, in the Apostles meaning, did, & always do? Only they, who thus Ismael-like, glory in works, & persecute the true believers, are by the Apostle called Abraham's seed, according to the flesh, & of Ishmael. So for the ordinances, & works of the law thus abused, & perverted for justification, they were base, & beggarly, unprofitable, unholy, unhallowing, yea dross & dung: yea pernicious, & hurtful, curseing, & kill them, who so wrought, or deemed them. And thus considered, the Apostle to the Galatians, Philippians, & Hebrews speaketh of them; (giving them as Luther used to say, ignominious names) having to do with those, who either did, or were in special danger, thus to pervert them. And these grounds thus laid, unto that his objection, that † Pag. 1● etc. the Covenant made with Abraham was a carnal Covenant, because it had a worldly sanctuary, & priesthood, & carnal rites purifying the flesh, but not purgeing the spirit, I do answer, that those ordinances were no part of the Covenant made with Abraham, but accessories unto the law given 430 years after: though there might be a spiritual use of them, & was, by faith, as of any ordinances now & as of the moral law itself, to them that believe, & repent: but in, & accordeing unto this lawful use of them the Apostle speaketh not, but in respect of their abuse, as either severed from Christ, as their end; or joined with him for justification. His assertion, so often repeated, that God in his Covenant with Abraham, promised but worldly things, & so required only carnal obedience, I have formerly refuted, as a notorious ground of judaism & Pharisaism. Neither was it the more a carnal Covenant, because the sign was set in the flesh, then is ours now, because baptism is administered upon the flesh, or bodies of the persons baptised. But where he adds, that the judgement for the breaking of the Covenant of Circumcision was a worldly judgement, & that no judgement of condemnation us pronounced against any, though presumptuously breaking the ordinances, & law of Moses, but bodily death, quoteing for that purpose Gen: 17. 14. Numbr. 15. 30. Hebr: 10. 28. he proceeds on indeed from Pharisaism which made the promises, & Messiah carnal, to plain Sadusaism, which denied a resurrecction, especially unto the jews, which (as it is written of them) hath been the persuasion of diverse Anabaptists in former times. For if eternal death were not threatened the jews for breaking the law, & commandments given by Moses, though presumptuously, & blasphemously, of which he speaks Numb: 15. 30. nor for the worshipping of false Gods, of which sin Paul speaks Hebr. 10. 28. compared with Deut. 17. 2. 3. 6. then for no sin whatsoever, & so there is no judgement to come, nor needs be no Christ to save from it. The Scriptures quoted speak indeed of bodily death, but includeing in it spiritual death, without repentance, as did their bodily blessings promised include spiritual. The Apostle Paul speaking of the last judgement, Rome 2. 12. saith that the jews sinning, in, or under the law, should be condemned 12. 16 (to wit eternally) by the law. It is true he addeth, that they who so sinned, might through repentance be saved: (& so may they that sin against the Gospel now, except their sin be against the H: Ghost, which was then unpardonable, as now) & in so saying, he grants, though he observe it not, that the sin then was in itself, & without repentance, damnable. He adds, that by our ground we must baptise all our household, & infants, both born in the house, & bought with money. ●. Helw I answer 1. That it follows not, that if we succeed the jews in the Covenant of the Lord; & our bapt: ANSW: & L: Supper, their Circumcision, & passover, therefore there must be an agreement in all the particulars about them. The substance of the L: Covenant with Abraham, was, that he would be his God, & the God of his seed: & this about his bond servants was an accessary unto it. And of it there was a more special reason for them, then for us: because they were to be separated even Civilly in a more special manner from uncircumcised persons, than we now from persons unbaptized, as appeareth Ezra 10. 3. 11. etc. Neh: 9 2. & 13. 3. 23. 23. 25. 30. Dan. 1. 8. Act. 10. 9 10. 11. & 11. 3. etc. 2dly, even the families, & houshoulds of the faithful now, if they be in the estate of Abraham's family, are to be baptised also. And for this purpose, ●en 18. 〈◊〉. & 23 ●. 3. 12. ●6. 27 etc. Gen. 12 ●. changed 17. ●3. changed. 35 ●. it shallbe useful to consider, what the Scriptures both promise, & testify of families, & households. The L: promised Abraham the Father of the faithful, that in him † ●s. 24 15 ●sal. 111 ●. 7. Luke 19 9 ●. all the families of the earth should be blessed: bids him circumcise all the males of his family, which he knew before he would command to keep the way of the Lord. Gen. 18. 19 As jacob also purged his household from idolatry, & all uncleanness, that he might sacrifice unto God with them. Thus joshua professeth for himself, & his household, that they will serve the Lord: & David, that he who walked in a perfie way should serve him: & that noon working deceit, should devil in his house. Accordeingly the L: told Zacheus, when he become a son of Abraham, that that day salvation was come into his house. We read likewise of Cornelius, that he was a devout man, & one that Act. 10 2 Changed 16. 32 33. 34, ●er 31. 31 Heb 8. 8. feared God with all his household: as was the layer also converted, & baptised, with all his family. And lastly in the places brought by Mr Helw: for the gathering of the Changed under Christ, the L: promiseth to make his Covenant with the house, or family of Israel, & with the family of judah. In all which with other Scriptures, we see how the tenor of the L: promise, & blessing runs upon godly governors, & their families. Not but that it comes often to pass otherwise, & that faithful governors have unbelievers in their houshoulds: but that this is the ordinary, & orderly state of things: & where it falls out otherwise in the family, it is at the lest the governors Cross, if not their sin. Now in this, as in all other particulars, we must consider of the dispensation of the L: ordinances, accordeing to the orderly state of things. But to conceav, that Abraham would circumcise any unbelieving, or unholy person, so appearing, or seed of such, on both sides, is to accuse the father of the faithful of unfaithful dealing with the seal of the L: Covenant, in setting it upon them, who had no part in it, nor promise of God to be their God: though I doubt not but they under godly government in the family, may be admitted into the Changed upon the manifestation of a very small measure of grace, with promise of submission unto all good means of growth, public, & private; as might they yet with a lesser measure have been admitted into the Israelitish Church, having a far less measure of revelation of grace, than we now. He addeth, M. Helw that Bapt: is by john taught to be the baptism of amendment of life, & remission of sins, Mark 1. 4. the burying into the death of Christ, that men might walk in newness of life. Rome 6. 4. & the putting on of Christ by faith, Gall 3. 26. 27. I answer that these are preparations unto, ANSW: & ends, & uses of baptism for men of years: & should not be alleged to the prejudice of infants: no more than their want of faith, by which men of years are justified, or of works, by which they are to be judged, to the prejudice of the salvation of infants, which have them not. Christ our Lord had the same outward Circumcision with the jews, Luke 2. 21. Math. 3. 16. & the same Baptism with us, & yet neither the same preparation unto, nor ends, or uses of the one or other, with them, or us. Besides, Rom. 4. 3 11. upon this ground, any might have excepted against the circumcision of infants of old. Abraham believed before he was circumcised: so the ends, & uses of circumcision were, to be a seal of the righteousness of faith, & to confirm, that God was the God of the person circumcised: as also to teach, Gen. 17. that † job. 14. 4. nothing clean could come of the unclean seed of man: to admonish of ‡ Deut. 10. 16. the circumcision of the heart: to confirm faith in the time of danger especially against the uncircumcised: & to be a sign of distinction, & separation from the same * judg. 14. 3 Act. 11. 3. uncircumcised Gentiles. These were the ends, & uses of circumcision, Ier 4. 4. 1. Sam. 14. 6. & 17. 36. which notwithstanding infants could not possibly propound, or have. Were they therefore to be kept from it? So reasons this man against the baptism of infants: which follows in the room of the other, as I have formerly proved. It is sufficient, that the infants of believers are capable of the manifestation of God's goodness towards them, in being baptised, as of old they were circumcised, accordeing to the Covenant. The other particular ends were, & are to follow, & to be attained in their times. Where let it also be noted, that whereas, in the L: Supper there are required for the act of partakeing▪ sundry works implying understanding & knowledge in the partaker; as his being put in mind, that it is Christe● body, & blood given for him that, he take, eat, & drink it in remembrance of Christ's death: there is no such thing in the act of the administering of Bapt: but only the person baptised in the name of the Father, Son, & H Ghost. The same difference may be also observed to have been of old, between Circumcision, & the eating of the passover, inhibited them who were not capable of the meaning of the mystery. Exod: 12. 26. 27. That we hold, M. Helw & profess that Christians bege● Christians, & that only we (whom he calls Brownistes, because we are not Anabaptiss) beget infants that are heirs of salvation, & under the Covenant of grace, is but his rash, & unhonest accusation of us. All men know we hold the reformed Churches in all places, ANSW: the true Churches of Christ, & so within the Lord's Covenant, the faithful parents with their seed. The like also we think of such in Engl: in their persons, (& seed with them) as are made partakers of the faith of Abraham. 2dly, we hold, that our (as † Eph. 2. 3 all other men's) children are by natural generation the children of wrath: & that it is by the grace of God, that we, & they with us, are within this the L: Covenant, as was Abraham & his seed. Against our doctrine, that Baptism is a seal of the Covenant of the Gospel, he objecteth, that then washing with water is a seal in the flesh, & makes a pr●●, or impression. I answer (noting in the first place, how he calls the very outward washing with water, baptism) that even that washing by God's appointment, is an outward seal, or sign of confirmation, of the new Testament in the blood of Christ: for that we mean by a seal: & to require a print, or impression, is but to quarrel about the word, or letter: when even circumcision itself (to speak properly) was no print. Where Christ teacheth. Ioh: 6. 27. that the Father sealed him, doth he mean that he set any print upon his soul or body, Is. 8. 16. or more than this, that he designed him to the office of the mediator? Where the L: bids the Prophet seal up the law among his disciples, would he have a print set in their flesh, or more, then that he should more fully declare, & comfirm the law unto them? When Paul tells the Corinth: that they are the seal of his Apostleship, doth he mean any mor● then that their conversion from Paganism both by doctrine, & signs, & w●●ders of an Apostle amongst them, 1. Cor. 9 2. 2. Cor. 3. 5. 10. 2 Cor. 12 ●3. was a comfirmation there of? So, sin● Baptism is, by God's appointment, a declaration, & confirmation of th● inward, & effectual washing by that blood & spirit of Christ, from th● guilt, & contagion of sin, it is rightly, & truly called a seal, or sign o● confirmation of Christ's Testament established in his blood; as is also the L: Supper, of the breaking of his body, & shedding of his blood for our sins. And for this sealing, & confirming of Christ's Testament in his blood those ordinances especially serve, & are by his servants to be used. He tells us, that in the new Testament there is no seal, but the seal of the spirit: & quotes Eph: 1. 17. & other Scriptures speaking of that inward seal, & proveing it indeed: but not disproveing the outward seals, but plainly establishing them. For if God's teaching of, & testifying unto us inwardly by his spirit, that we are his in Christ, be an inward seal, then is his teaching of, & testifying unto us, the same thing outwardly, by the Gospel, & Sacraments, an outward seal, or seals, & so rightly called. And not only † joh. 5. 8 the spirit, which is inward, but water, & blood, which are outward, do bear record of Christ, or confirm, & seal up his death unto us. In respect of which water, & blood issueing out of his side, our Sacraments are said to have flown thence. Lastly, Abraham, our Father, when he believed, was joh. 19 34. also sealed by the Spirit of Promise: & yet this hindered not, but that both he, & his seed had the outward seal of circumcision added; even so our good God, knowing how frail, & feeble in faith we are, hath to his gracious Covenant, & Promise in word, & wryteing, annexed (besides the inward seal of the spirit) the outward seals, which we call Sacraments, for the confirmation thereof, not in itself, but unto us: which we are therefore accordeingly to use, with reverence, & thankfulness. His assertion, that Infants are not in the Covenant of the new Testament, & therefore not under the seal, I have formerly disproved. If they be under the Promise of salvation, they have a part, or legacy in the will, or Testament of Christ, or new Covenant, which are both one: & so in this seal of initiation, or entrance, baptism. To his affirmation that parents cannot set the seal upon their infants now, as they could the seal of circumcision of old, upon theirs, I do answer, that they cannot indeed set the inward seal, no more could they then: but the outward they can now, as then they could: unto which God also setteth the inward ●●n due time, as he hath promised, if they make not themselves unworthy ●hereof. He objects in the last place against a ground in my book; Pag. 282. 283. the former part whereof is this. The Scriptures every where teach, that parents by their faith, bring their children into the Covenant of the Church, & entile them to the promises. This 〈◊〉 proved from Gen: 17. 7. Act: 2. 37. which proofs I have also confirmed against his unjust exceptions. He here objects further, M. Helw that I bring in a meritorious faith, where my faith is little enough to bring myself under the Covenant of God, were it not for his merciful acceptance in Christ. A vain, & ignorant collection: & by which the Apostle teaching justification ●NSW: by faith, might as truly have been accused for bringing in a meruorious faith, etc.: I do not then make faith a meritorious cause to deserve, but an instrumental means, or hand, as it were, to receive God's gracious promises in Christ to the faithful, & their seed: as Abraham when God promised him to be his God, & the God of his seed, did by faith, lay hold of, & receive this promise, & so interessed himself & his in it, & the seal thereof: which promise had he not believed, he had visibly, or before men, deprived himself & his of all interest in it. The same I judge of all other faithful parents, leaving merit to freewillers, who hold particular election to arise from faith foreseen: & (as this man affirmed unto me, & others) that if God showed to him any more favour, or mercy, then to the profanest man in the world, it were partiality in him. He adds that Abraham's faith & earnest prayer could not bring Ishmael his child of 13 years old, nor his other children by Keturah under the Covenant v: 18. 21. M. Helw Where meaning, as he must, the Covenant of Circumcision, he overthrows ANSW: one error, as he that enterfeers, strikes down one ill leg, by another. For 1. since Ishmael, & the children by Keturah were circumcised, & yet had no promise of the land of Canaan, his main foundation, which is, that God in the Covenant of Circumcision, promised nothing on his part, but the land of Canaan is raised, & so all falls, which he builds upon it. 2dly, since the Covenant there spoken of was the Covenant of Circumcision, & that Ishmael with the rest were circumcised, how saith he, that he, & they were not in the Covenant, to with outwardly? Besides the L: tells Abraham v: 20. that he had heard his prayer touching Ishmael: though he meant to establish his Covenant with Isak, as the root; of which both the Church, & promised seed should come, & unto whom Ishmael (with the rest) should have submitted, & adjoined himself; whom because he despised, & in him, Christ, he was cut of from the Changed & Covenant afterwards. Which things till they were revealed made no difference between Isak, & Ishmael: neither can the like difference in God's secret knowledge, or purpose, till the time of revelation, exclude one of the children of the faithful now, more than another. Of Act: 2. 39 I have spoken formerly, & therefore come to the latter part of the ground, which he putteth down thus. God takes occasion by the sins of parents to execute his justice to condemnation, upon the children. Where (saith he) I double my sin, in that as before I made the parents faith the cause of blessing to salvation, so here, their infidelity a cause of God's judgement to condemnation, to their children. Where the truth is, he both doubleth, & trebleth injury upon me, & just blame upon himself. For first, I neither mention, no● meddle with either the salvation, or condemnation of infants, though he falsify my words, as if I did: our question being only about the outward, or visible Covenant of the Church, & Privileges thereof: secret things being left to God, as I there expressly speak, alleging Deutr. 29. 29. for that purpose. 2dly, as I make not the faith of parents a cause meritorious, as he imagineth, of that good unto their children, but only a means of embracing God's gracious offer, & promise: so neither do I write, as he challengeth me, that the Father's infidelity is a cause of the children's damnation, but an occasion, which God useth for the execution of his justice, upon the children, being by nature the children of wrath. That then, which I have written, & do avouch, is, that God ordinarily includeth in the parents, the infants, as branches in the root, either for blessings, or judgements visibly, or in respect of men, reserving to himself the secret dispensation of things, accordeing to the tenor either of his mercy, or justice. That the children of the faithful are with their parents in the visible Covenant of God's love, I have at large proved by the Scriptures, & might allege for that purpose many more: & those not figurative, & shadowish, but containing in them promises of eternal Deut. ● 37. truth: howsoever these men can have no more comfort in those promises for their children, then if they were the children of Turks, & Pagans'. Psal 37 35. 26. The other part touching the administration of God's justice I proved in my † Pag. 282 283 book by sundry Scriptures: which because he passeth by, as unseen, I will here insert, as there I wrote, word for word. † Gen. ● 16. & 6. Host 2. ● Cain going out from the presence of the Lord, carried his posterity with him: so did Ishmael, & Es●● theirs, the Ismaelites & Edomites. And if the Lord disclaym the mother for an harlot, not reputeing her his wife, he accounts the children no better than bastards, on whom he will have no pity. And if the children of the jews be not broken of with their parents, for their unbelief, they are successively within the L: Covenant every one of them to this day. To the same purpose we may consider how in the drowning of the old world: the burning of Sodom, & Gomorra: the plagueing of Egypt, Gen. 6 7 etc. 1. Pet 3 20. 21. Gen 19 24 25. 2 Pet. 2. ● Exo. 11. ● & 12. 2● Numb. 16 27 3● I●sh 7. 24 25. especially in the death of the first born: the swallowing up of Dathan, & Ab●ram: the stoneing of Achan: the destruction of the Canaanites, & Amalikites: the re●●ing out of Elys, jeroboams, & Baashans' families, how I say in all these, & many mo, though most grievous, yet most just judgements of God, the children were enwrapped in their father's judgements: drowned, burned, swallowed up by the earth, & otherwise destroyed with them. With which examples join the testimony of job changed: 5. 3. 4. The habitation of the fool is cursed: his children are far from safety: they are crushed in the gates, & there is no rescue: & that of David Lops 21. 10. The Lord will destroy the fruit of his enemies from the earth, & their seed from among the children of men: & again, Lops 37. 28. The seed of the wicked shalbe cut of. Yea what need we seel further for this dispensation, than David himself, though a godly man, because of whose sin, the child born in adultery, died the death. What reason then this man had in his blind Zeal thus to ●am. ●. 14. 18 revile this doctrine, as a doctrine of devils, & me for it as a false Prophet, let all wise men judge. But saith he, I propound this doctrine for a general rule. I do, for the ordinary course of God's justice of which we speak. Which notwithstanding hinders not, but that his extraordinary mercy may, & doth often, & much, rejoice against his judgement. But let us see, what he objecteth. 1. that Abyah the son of wicked leroboam, though young, yet was not cursed for his father's sin 1. King● 4. First, I speak no where of any such curseing, as he casts out. 2. Abija, was not so young but he disliked his father's courses: & had good found in him towards the Lord. 3. It is evident v: 10. that the L: punished his v. 13. father's sin, in his death v: 11. That in Ezech: 18. 14. 17. is impertinent, being spoken of a son forsakeing his father's sin, & doing the contrary; with whom the Lord doth not deal in the course of his justice, but of his mercy. † So for josiah, at 8 years old, he forsook the wicked ways of his father Ammon, & sought after the God of his father David. And yet even for him, it 2. Cor. ● 1. 2. 3 appears in the Scriptures, that the L: in giving him into the hands of the King of Egypt, had respect to the sins of judah, & so of his father, amongst, & above the rest. In his last example, he affirmeth untruly, that the Lord did not punish the people of Israel's children for their great transgression Numb: 14. 26. 27. etc. It is expressly affirmed v: 33. that their children should wander in the wilderness 40 years, & bear their whoredoms: though respecting their forefathers, Abraham, Isaac, & jacob, & his Promise to them, he brought the most of them into the land of Canaan, at the last: which Mr Helw: grants to have been God's mercy, & therein, that in his justice he might have taken them away also. And so v: 12. the L: plainly showeth, that his justice moved him to the destroying of them altogether, save that his singular mercy did rejoice against judgement. And so this instance is clear against himself. Where he further confesseth with me, that all are by nature, children of wrath, conceived, & born in sin; & then demands whither I hold not all children alike ●. Helw children of wrath: or that some parents confer grace by generation, more than others: or if not, which he assures himself we will confess, how I can prove, that God should execute his justice to condemnation upon some children, for the sins of their parents, & show mercy upon others, for the faith of their parents, sing God hath said, that every one shall receive salvation, or condemnation, accordeing to that, which he hath done in the flesh, & not accordeing to that his parents have done, I answer sundry things. And 1. as before, that I do not say, that infants are saved, or condemned for the faith, or sins of their parents, as he most untruly accuseth me. The infants saved are saved by the grace of God in Christ: Which their faithful parents also believe, accordeing to God's Promise, I will be thy God, & the God of thy seed. Those that perish, (though I desire, if such were the will of God, & so could gladly believe, if the Scriptures taught it, that all were saved) do perish for that original guilt, & corruption, wherein they are conceived, & born, being the children of wrath by nature, & therein liable to God's curse, every way. But for that parents are in a sort in their children, & so punished in their punishments, their sins also may, & do concur, as concauses, or causes with other, of God's judgements: both the Scriptures, & reason teaching, that many causes may meet together in one effect. Yet must it be here, & always remembered, that our question is not about the peremptory salvation, or condemnation of any, but about their admission, or not admission into the visible Church. And strange it is for this man to make it all one, to be saved, & to be of the visible Church; & to be condemned, & to be out of it, specially for children; since he will have them all saved, & yet noon of them at all to be of the Church. 2. if he were assured, as he saith, that we would confess, that no parents do confer grace by generation more than others, I am assured he showed the less grace, in accuseing us in another place against his conscience, to hold that Christians beget Christians by generation. Pag. 172 3. Since all are by nature alike children of wrath, I would know of these free-willers, how some become the children of God, & believers, & some abide under the wrath of God? To make the things, or persons, which are altogether alike in themselves, unalike, there must come something from else where, & that not alike, unto them both. For either let them alone which are alike, or ad alike unto them both, & they will remain alike still It must not then be any universal grace alike common to all, which makes them who are alike, to become unalike one to another. Mr Helw: else where, & rightly, disclaymes all free-will, or power in a man's self to work out his salvation, but teacheth, that this grace, which is his mercy in Christ, God hath given to all, though all receive it not: for which he quotes Phil: 1. 10. 11 Act: 13. 46. Act: 7. 51. Where first he lays a notorious error, for his foundation, in making all, & every person in the world partakers of the grace of God in Christ. For they to whom God gives grace in Christ, must themselves be in Christ: & so all the unbelievers, & wicked in the world should be in Christ, which is expressly contrary to the † Rom. 8. ● Gall 5. 24 Eph 2. 1● Ioh 3. 3. ● Scriptures So that wicked, & unregenerate men have neither power in themselves, nor in Christ, (in whom they are not) to work out their salvation. They indeed, who are in Christ by faith, & have received his spirit, are thereby enabled to work out their salvation: which Phil: 1. 10. 11. proveth: as the rest also are able & have power to despise, & reject the grace of God offered to condemnation, & this the other two Scriptures Act: 13. 46. & 7. 51. do prove. Which yet a great part of the wicked in the world do not: as not having so much, as heard of Christ, at lest in any competent measure for salvation by him: but shallbe judged accordeing to the law of nature written in the creatures, & in their natural consciences. Again he ●●. 1. 8. speaks contradictories in saying, that all have this grace, or power in Christ, & that God giveth it to all, & yet confessing, that all receive it not. For though there may be a purpose, will, & offer to given, yet there can be no giving, so as the person have the thing, especially that thing, which noon can have against his will, (as noon can have grace) except there be also a receiving. Since then all men are not in Christ, & so not partakers of the grace of God in him: nor yet, if they were, could a common, universal, & equal grace make them unequal, who were formerly equal, it follows that there is a special, & peculiar grace, which God in Christ giveth unto some, & not to others: by which they are enabled to understand, & believe the Gospel, & to repent: & so by consequence, a special, & particular election of those persons before the world: since God's works are known unto him of old: neither Act. 15. 8 doth he any thing in time, which he did not purpose to do before tyme. Lastly since all children are by nature children of, or subject to wrath, & which God might in justice destroy, why should it seem harsh unto these men, that he should execute his justice upon some, & show mercy upon others, & save them? If he might in justice have condemned all, (which they must needs grant, if they believe that all are by nature children of wrath, & that God gave his son in his mercy, & that it had been no injustice, if he had given him for noon, no more than he did for the angels that sinned) will they sue God at the law because he hath not given him effectually for all, or saved all by him? Will they have him given them accounted why he takes some into the arm of his mercy, when he might have left all to the hand of his justice? If he condemn any, they have their due: those whom he saveth, he doth it of free mercy, unto which he is not bound. And is any man's eye evil, because his is good? or because men know no reason, why God should rather choose, & save some, than others, all deserving condemnation, will they yield him to be no more wise, & no more holy than they? The depth of the riches both of the wisdom, & knowledge of God, & the unsearchablenes of his judgements appears in this, if in any other thing: as doth also man's intolerable presumption, who will yield him no more, than he sees reason for. Now though I have done it fully before, yet will I further clear by the Scriptures, that, though all children are by nature alike, yet in respect of the grace of adoption, they are not alike, especially unto us, & in that judgement, which we are to pass upon them, leaving unto the L: his secrets. And 1. who will say, that Isaak, being separated from the infants of the heathen into the Covenant of God's love, & so signed, as one of the L: peculiar people; & those infants of the world, from whom he was separated, (for example, the infants of the Sodomites, about his time, who were in God's fierce wrath destroyed with fire, & brimstone from heaven) were alike in God's acceptance? We have Isaak set forth as a an example of God's mercy, & love; & them, with their parents, of his justice, & vengeance. Jude 7. And who will say that the Israeliteish children received into solemn Covenant by, & with the Lord, Neh: 10. 28. 29. & the children of the heathenish women, which were shut out with their mothers, & separated, before the other could enter it, were to be accounted alike acceptable? The Chap. 9 ● Prophet Malachy testifieth for the Lord, that he loved jakob, & hated Esau, (to wit in the decree of his love, & hatred, by just means to be applied) before they were born: & this the Apostle Rome 9 applieth to the question of election, & reprobation, touching the two parties, primarily, & distinctly; & their posterity, secondarily, & indefinitely, both for persons, & things And jest any should say, that God thus decreed, in respect of any thing, which he foresaw they would do, or prove, the Apostle prevents this shift, & shows that this was not in respect of works, but that the purpose of God might stand, accordeing to election, v: 11. Besides had this been primarily in respect of faith, or works foreseen, & for that the one would receive the grace of God, & not the other, the Apostle needed not to have broken out as he did, speaking of the reason of this his love, or hatred, But what art thou o man, who pleadest with God, etc. The answer had been easy for a child to v 20. have given, namely that the reason why God purposed to love jakob was because he foresaw he would receive of himself the grace to be offered, & believe: & so to hate Esau for his sin in not receiving the same grace to be offered as effectually on God's part, as unto his brother. It is also noted of john Baptist, that he was filled with the H. Ghost even Luke 1. 15. Mat 19● 13. 14. 1● Chap. 15 22. etc. from his mother's womb: which to affirm of all children were a vanity not worthy the refuteing. Lastly, Christ our Saviour blessed the infants of the Israelites, being of the Church, when they were brought unto him: but with the little daughter of the Canaanitish woman he refused to communicate his grace. accounting her as a dog, or whelp, till her mother by her faithful, & zealous confession, had obtained for her, interest in the children's bread. And thus it appeareth (besides the things formerly laid down) that though all children be alike in nature, yet are they not all alike in respect of God's adoption, especially outwardly manifested, of which we speak. He adds, that every one shall receive salvation, or condemnation accordeing to that, which he hath done in the flesh, etc. And for answer, I would know of him, how any infants (so dying) who have done neither good, nor evil, shall either be saved, or damned? He must answer, that the Scriptures he brings concern not infants at all, but men of years; & therefore are by him misapplied to them, whom they nothing concern. And here note, that as the Changed in heaven, or of glory, & this in earth, or of grace, is one in substance; this, the beginning of that, & that the consummation of this, so they, who come into the Changed here, must enter by the profession, which themselves make: & they that come into the Church there, by the profession, which Christ shall make of, & for them, accordeing to their works. Math: 24. But as it were absurd to say, that infants cannot enter into the Changed & state of glory, because Christ cannot profess of them, that they have fed the hungry, etc.: so is it as absurd to exclude them from the Changed or state of grace, because they cannot themselves make profession of faith, & repentance. This man by one, & the same error, which is the perverting, & misapplying of the Scriptures to infants, which are peculiar to men of years, debars them of both. These things considered, I hope it will appear to the godly, & wise reader, that the things for which he challengeth me in this (as in other points) are only false, wherein they are by him falsified. Yea & if there were noting else, two of the three last Scriptnres, which he brings against me, do undeniably prove as much as (yea more than) I speak: which is, that wicked parents do enwrap their children in the same evilles visibly, (for so I speak) with themselves, adding in the same place, that this is not so, as though the children were without fault, but as being by Adam's transgression, & their natural, & original corruption children of wrath, & liable to all God's curses, which he also takes occasion by the sins of the parents to execute upon the children, in whose punishments he also punisheth the parents themselves after a sort. The former Scripture is Rome 5. 14. which proves by his own exposition, that all infants are by the sin of their common father Adam, under the reign or tyranny of death: the guilt, & contagion of which sin is by their next parents immediately conveyed unto them, by natural generation. And that God hath usually punished the sins even of the next parents both in the death of their children & otherwise, is so evident in the Scriptures, as that no modest man will gainsay it. Yea even for them of years, that other Scripture which he brings Exod: 20. 5. teacheth plainly, that the Lord visits not only their own sins, who hate him, upon them, but the sins of their fathers also. That in Ezech: 18. 14. 17. as before I have answered, is not of an infant, but of a child of years, forsakeing his father's sins, & doing the contrary: with whom therefore the L: deals not in the course of his justice, but of his mercy: & so is not pertinent to the question in hand: which is about infants, & those such, as with whom the L: deals in the course, & tenor of his justice. And thus have I answered all the particulars in his book, which either respect mine own wryteings, or our special cause, & practise. My purpose also was to have showed, how whilst he pretends the discovery of the mystery of iniquity, himself is deep plunged in many points of Popish iniquity. But for that I have drawn out the thread of mine Answer further than I intended; & that most of the particulars will come, for substance, under consideration, in the Survey of Mr Smiths confession, I will here conclude for the matter of his wryteing: adding especially for the manner thereof, only thus much; that in him, & some others I have had great cause to observe, & bewail in a special regard, man's misery, in lying open to this amongst other of Satan's dangerous practices: which is, when men have escaped his snares of gross ignorance, & profanes, & are come to some measure of knowledge, & conscience of godliness, & have suffered something for the truth, then to bring them into love with themselves, & their own knowledge Zeal, & other graces: & withal into the contempt of the knowledge, judgement, Zeal, & graces of all other men: that, so soaring aloft upon the wings of vain presumption, & beholding all others afar of, & as scarce creeping upon the earth, whilst they mount on high, they might fall, by rising, & that their fall might be great. But let all God's people be exhorted, & admonished to serve him in modesty of mind, & meekness of wisdom, with reverence, jam. 3. 13. Heb. 1● 28. Col. 8. & fear: avoiding, as the sands of humble hypocrisy, in pinning their faith, & obedience upon the sleeves of others, so much more the rock of proud presumption: which is so much the worse than the other, as it is more dangerous for any to overvalve himself, than an other man. A Survey of the Confession of faith published in certain Conclusions by the remainders if Mr Smiths Company after his death. IN honour of the truth, & love of them who unfeignedly seek it, and more specially of the persons, under whose names this Confession passeth out, I have thought myself even called to examine, & censure by the word of God, such errors, as by the light thereof, I do discern in it, as also in the other writing annexed unto it: purposing herein to pass by (as approving it) what I find agreeable to the Scriptures, albeit not set down in so convenient terms: to explain, & clear what may seem doubtful, & so to evince by the same Scriptures, what I deem contrary to the wholesome doctrine of godliness & form thereof. In all with I desire my endeavours may so far be blessed of God, & accepted of men, as they contain in them his simple truth, & proceed from him, who entyrely loveth all that seek the same truth in holiness. And first the 7th Conclusion with is. That to understand & conceive of God in the mind is not the saving knowledge of God, but to be like to God in his effects & properties, to be made conformable to his divine & heavenly attributes: this is the true saving knowledge of God. 2. Cour 3. 18. Math: 5. 48. 2. Pet: 1. 4. whereunto we aught to give all diligence, stands need of explanation. For taking the former part of the sentence either exclusively, that salvation stands not in these things alone, or comparatively, that it stands not therein principally, according to that form of speech Rome 1. 19 1. Co: 1. 17. it is true, & the Scriptures brought do prove it: but not so, if the words be taken negatively, as though it stood not in these things at all. For † without faith (with is wrought in the mind, & understanding) no man can Heb. 11. please God: nor come unto him. ‡ And this (saith Christ) is eternal life to know joh. 17. God the father, etc. and every where the Scriptures teach, that by faith Christ is received, & salvation obtained: as is also that renewing of God's Image in us, ●h. 1. 12 ●om. 3. ●●oll. 3. 10 first in the understanding, in which we are first joined to God by true knowledge; and 2dly, in our heart by sincere love: & so after in the other affections, & parts of soul & body. The 9th Position where it is said that God before the foundation of the world did foresee, & determine the issue & event of all his works. Act. 15. 18 cometh Con●usion. much short of the truth though there be no untruth in it. For God hath not only foreseen, & determined the issues, & events of his works, but hath also decreed & purposed the works themselves before the foundation of the world. And so much the place in the acts proveth: where james teaching that all the works of God are known unto him from eternity, purposeth to prove that the calling of the Gentiles, of with work he speaks, is not a thing newly come into the thoughts of God, but that with he hath promised, & purposed before. Which the other place also after alleged plainly proves: where it is said, that God worketh all things according to the counsel Eph. 1. ● of his william. And to conceive that God doth any thing in time, with he did not from eternity purpose to do, as he doth it, is derogatory to his infinite wisdom & power: & indeed to deny him to be God, & to make him finite: in whom there is a change wrought, & a beginning, & growth of counsels. And this I note for two purposes. First that we may know that the condemnation of wicked men by God, for sin by their free-will to be wrought, was purposed of God before the world: it being a good work of God, & effected by his infinite power for the holiness, & glory of his justice: 2dly, that since every good geveing, & every perfect gift is from above aescending jam. 1. 1 from the father of lights, & that, to know God, to believe in him, to love, & obey him, to receive Christ, & the Gospel of salvation offered, are the good gifts of God, we may also know, that God not only foresees, that those graces will be in men, but also fore purposes from eternity himself to work, & effect them: that if any should tell us (as many do) that God hath indeed predestinated such men unto salvation, as he foresaw would believe in Christ, & receive the grace in him offered, we may answer them, that God foresees indeed those graces in those men, but it is because he fore purposeth to work them. He works them in time, because of his free grace he purposed to work them before time was: without which his purpose, he could not have foreseen them. And as the Lord in the beginning seen that the things he had made were all good when he had made them such: so did he foresee all other good graces in men, because he forepurposed so to work & effect them. The beginning & end of the 10th Position: viz: That God is not the Author, 10 Co●●clusion or worker of sin: & that he geves no influence, instinct, motion, or inclinatten to the lest sin, I embrace: But the middle part thereof, viz: That God only did foresee, & determine what evil the free will of men, & Angels would do, I except against, as derogatory to the infiniteness of God's power, & wisdom: neither indeed is it senseible to say, that God determined, what the will of others would do. But what the forethoughtes & purposes of God have been from eternity about sin (so far as the knowledge thereof concerneth us) will best appear, if we consider, what the work of his providence is, in, & about it in time, & when it is wrought by men, or Angels. And first since sin is the work of men & Angels, it follows that sin is from them, who are themselves from God: though the si● be not, but of themselves: yea not only the natures, & persons, but even the natural powers, faculties, and instruments together with their natural motions, & actions, in, & by which sin is wrought, are of God also: by him sustained, & upheld, & acted by his almighty power, which is the cause of every creature, Act 17. ●1. & upholdeth all things, & so of every action, as an action: Sin not being created of God, not any part or power of man, or Angel, nor any motion, Rom. 11. ●6. or action, but only the depravation, corruption, crooked & inordinate abuse & application of the same created part, power, or motion. Colle. 1. 7. For example: the very power, & use of seeing the forbidden fruit, ●ob. 1. 3. the natural desire of it, as a pleasant thing, the power & ability of taking, as also of eating it, were of God in themselves: But the sin stood in the inordinateness, & abuse of the sense, appetite, & power upon that, which was forbidden by God. And this will yet appear more plainly, if we consider that the very same sense, appetite, & work both of body, & mind set upon an other fruit not forbidden by God, had been no sin at all. 2dly, God doth administer the occasions by which the creature through his own default, is provoked, & incited unto sin: as in the creation of the forbidden fruit very pleasant to the eyes, & of the Serpent, subtle, 〈◊〉. 3. and fit to be used by Satan for temptation. Thus even the law of God is the occasion ●om. 7. 8. of all lust, & sin, the gospel of fire, & sword, & all variance, & debate. Mat. 15. ●. 8 34. ● c. Thus God's commuandement to Pharaoh to let his people go, the Miracles which Moses did in his sight, his conviction of Conscience, & remorse of heart, Exod. 5. ● c. which by them the Lord wrought in him, were occasions of sin unto him, by his own rebellion, & God's judgement: & did harden his heart, and God by them, not as by causes, but occasions, which are also used of God, as all other the like occasions, to all men, for the trial, discovery, & conviction of his creature, & to make way for his own further work of mercy, or justice. Thirdly God doth permit, & suffer sin, & that both willingly, & wisely, not by giving the creature leave to sin, for that is impossible: but by not putting the effectual impediments which might hinder sin, as he both could and lawfully might, if he would. He could, & might (had he so pleased) not have created men & Angels, with have sinned: or by irresistible grace, restraint, or other disappointment have prevented their sin. He therefore permitteth it willingly, & when he could, hinder it, if he would, otherwise it were no permission, though he did not hinder it: no more than a man can be said to permit, or suffer the sun to shine, or rain to fall, that hinders them not. And thus sin (though it be always against the degrees of the commanding, approveing, & effecting will of God) yet is not at all, against his permitting will, or against that degree of manifestation of that one in itself, & simple will of God: neither is it wrought, he absolutely nilling it. For be being in heaven doth whatsoever he pleaseth. His counsel shall stand, & he will do whatsoever he will, Psal. 115 3. saith the Prophet. This sin he doth also suffer, not (as men often suffer Isa 46● 10, things to come to pass) without care, or consideration of it, but of purpose & with infinite wisdom, as knowing how to bring light out of darkness, & by the creatures sin, to effect his most holy work, according to his unsearchable counsel: the depth whereof may swallow up the mind, but can not be sounded by it, & in the meditation whereof, the best bound, & bottom is for man to consider, & confess, that God is both more wise, & more holy than he. And so in the 4th place, God doth most wisely, & most powerfully determine, order, & direct the sins of men, & Angels, in respect of the continuance, extent, & use thereof by him to be made: bringing light out of darkness, by his almighty power, & wisdom: & effecting by the creatures unrighteousness his own most holy, & righteous purposes. And thus he sometimes punisheth one sin with another, in the same persons † Rom. 1▪ 18. 29. giving them over to reprobate minds, for wuhholding his truth in unrighteousness: † 2. Thess. 2. 10. sending upon them the efficacy of delusion to believe lies, that they might be damned, who have not received the Love of the truth, that they might be saved: Searing with an hot iron their Consciences, who have spoken lies in hypocrisy, and punishing the neglect of former conviction, with want of feeling, & numbness of heart afterwards: & sometimes the sin of one man by the sin of another: and thus he punished David's adultery, & 2. Sam. 11 & 12 15. & 1● & 18. murder, by Absolom's treason & incest: and the Israelites idolatries, & other iniquities, by the pride, & cruelty of the Assyrians, & Babylonians. Sometimes also he useth (or rather abuseth) the sins of wicked Angels 2. King. 17. & 24 & 25. & men for the trial of the faith, & patience of his servants, as we see in the story of job: and sometimes to make way for his own most excellent works: as the Redemption of mankind by the death of his son, for which he used the envy of the Pharisees, the malice of Satan, the treason of judas, & the iujustice of Pontius Pilate. And in this ordination of evil, God giveth us to see, that nothing is absolutely, & infinitely evil, as he is absolutely, & infinitely good: who also in these ordinations triumpheth over sin & iniquity: which he surely would never suffer, save as he is able to serve his most holy purpose of it, & of them that work it: and in this respect especially God is said to do these things, which indeed are done by wicked Angels, & men, and by him ordered, & determined to his most ●oly purposes. And lastly God doth either mercifully pardon, & so abolish in Christ, or punish in the course of justice, sin, & sinners, as the Scriptures every where teach. And by these the works of God in & about sin, it appeareth what the purposes of God were touching it from eternity: for whatsoever God doth in time, whither about sin, or otherwise, that he purposed to do before time, ere the world was: & so for the contrary. The 16th Conclusion: That Adam died the same day that he sinned: Gen: 6 Cor. ●usion. 2. 17. for that the reward of sin is death. Rome 6. 13. and that his death was loss of innocency, peace of Conscience, & of the comfortable presence of of God. Gen: 3. 7. 11. must be further opened & better cleared then (I suppose) the Author intendeth it. For by Death threatened Gen: 2. 17. is not only meant spiritual Death standing in loss of innocency, peace of Conscience, and God's comfortable presence, but withal eternal death, whereof the other is but the beginning: as one of the noted Scriputres proveth. The wages of sin is death, but the gift of God is eternal life in Chr: jesus our Lord. Where the Apostle opposeth unto Death, eternal ●om. 6. ● life, & therefore intendeth eternal Death of soul & body. In which Death threatened was included bodily death also, with all the means, & miseries, which led unto it. And this appears in the last Scripture alleged. Which is Gen: 3. where, God, after many bodily calamities both upon the woman ●n 3. 16 ● 18. 19 man & man for that sin, denounceth as their end, and consummation, death, & dissolution of body into the Earth from which they were taken. It is true, that the body being made of corruptible creatures, was subject in itself to corruption, & mortality: yet must it be remembered, that even the heavens themselves were made of one & the same first common matter, that rude lump & unformed Chaos, and so are also in themselves 〈◊〉. 1. 1. subject to dissolution. Yea whatsoever hath a beginning, & is a creature, is subject to come to an end naturally: as with which is communicated but a finite power & virtue; and so the very souls of men, and the Angels are in themselves subject to death, & mortality, save as they are by the continual influence of the Divine power & providence, sustained, & preserved. But God now having ennobled the whole man soul & body with his Image & joined them together in one person: the soul to inform, & quicken the body, & the body to be quickened, & used by it, as an active, & lively instrument for her operations, & works: the separation of these two (with death is) being a dissolution of so great a work of God, & of the habitation of his own Image, could not come, but by sin. Not that I think Adam should always have continued in that his natural estate, in tilling, & kepeing the garden of Eden, in eating, drinking, procreating of children, governing the family, & the like: or should always have had an earthly, heavy, gross, & dark body, but that in the lords appointed time, there should have been a change of all those earthly imperfections, as, there shalbe in the bodies of all the faithful, who shalbe alive at Christ's second coming: but 1. Cor. 1● 51. the same without all grief, & pain: much more without all separation of 1. Thes. 〈◊〉 17. soul, & body: most of all without the bodies corrupting, & rotting in the grave: which are the proper fruits of sin. And therefore as God gave him a living sonle, so he gave him the tree of life in the garden, as an effectual Sacrament of life: he made all things good in themselves, & for him: subject unto him, & serviceable to his use. So that though his body were in itself capable of violence by fire, water, & otherwise, yet should the providence of God, the ministry of Angels, & his own perfect wisdom so have directed, & ordered both them, & himself, as that no hurt, but good every way should have come unto him, by them. Wherhfore (saith the Prophet) doth the living man complain? he answereth, man complaineth for his sins? So that all the sorrows of this life, Lam. 3. 39 all the grievous pangs & passions of the mind: all the turmoil of the body, by hunger, thirst, wearysomnes, sickness, diseases, & so death unto which they led, & which is the extremity of them all, are for sin, inflicted by God, & by man borne: which the Scriptures every where testify, & that in examples so well known, as in vain it were to trouble the Reader with noting them down. To conclude: the Apostle Rome 5. 12. 14. speaking of bodily death, affirmeth expressly that for sin it reigned even before the law was given by Moses, & that over them who had not sinned as Adam, that is actually: & more plainly, 1. Cour 15. where speaking of the bodily resurrection, after bodily death, he teacheth, that by man & in Adam, all die: and that even this bodily death is one of Christ's enemies to be destroyed at the last: which these men themselves vers. 22. v. 25. do also confess, (though they observe it not) Conclus: 34. and that death & the grave are vanquished by Christ upon the cross. And since Christ suffered nothing but for our sins, if bodily death had not been a punishment of sin, why should Christ have suffered it, as he did, & that for our sins, according to the Scriptures? But it will here be demanded, if God threatened 1. Cour 3. bodily death upon Adam, the day, he sinned, why he did not accordingly execute it? I answer that the threatening was legal, & according to the course of justice, and therefore did not hinder but God in mercy might find a remedy, as he also did: & so the L: meaning was no more, but that in the day wherein Adam ate, he should be subject to, & guilty of death, & the curse of God. In the very same form of speech, Solomon threateneth Shimei, that the day he went out of jerusalem any whither, he should surely 1. Ass 37. die: that is beguilty of death: for neither did (neither almost possibly could) he actually kill him that very day. The truth then is, that God threatened not only spiritual, and eternal death (which is the consummation of the former) but bodily also, & with it, all bodily, & temporary calamities leading unto it. And of this it is most needful the servanteses of God should be firmly persuaded, & continually mindful, that in their sorrows both of life, & death, they might be led to the remembrance of their sins, 1. Kin. 17 28. & for them be humbled under the hand of God, of which fruit of their afflictions these men's doctrine bereaveth them. 1 Cor. 11 29. 30. 17 Conclusion. The 17th Conclusion: that Adam being fallen did not lose any natural power, or faculty, which God created in his soul, because the work of the Devil, which is sinn●, cannot abolish God's works, & Creatures: and therefore being fallen he still retained freedom of william. Gen: 3. 23. 24. is in part doubtfully set down, and in part, untrue. That Adam had as well freedom of will after, as before his fall, is, as true, as that he was a man after, as before. For take away will from a man, & he ceaseth to be a man: and take away freedom from the will, in that which it willeth, & it ceaseth to be william. But here is the difference, that the same natural power of free-will, which before, was rightly ordered, & disposed only to good actually, (though changeably) was afterwards corrupted, disordered & clean contrarily disposed, till by supernatural grace it was rectified, & renewed. It is true then, that sin destroyeth not the natural powers, or parts of soul, or body, but only corrupteth, infecteth, & disordereth them: whence also ariseth in the mind, ignorance, error, doubtings, & unbelief; & in the will, & affections, perverseness, & disorder, with manifold lusts, to the fullfilling & execution whereof, the bodily instruments are disposed. But the reason brought, that sin can not abolish God's work, or Creatures, is frivolous: For God suffering sin to enter, suffereth therein an abolition of his own work & creature. It is confessed, Propos: 11. That Adam sinning, died the death, & lost innocency, peace of Conscience, & the comfortable presence of God. Now was not this spiritual death which Adam died, an abolition, & destruction of his spiritual life, innocency, etc.: works of God, & his creatures? the same may be said of the whole Image of God. What were these but works of God, creatures, & created graces, & endowments, wrought in him, & bestowed on him by the hand of the Creator, which sin abolished both in him, & in his posterity by natural propagation? as will appear in the refutation of the 18th Conclusions: which is, That Original sin is an idle term, & that there is no such thing as men intent by ● 8 Conclusion. the word. Eze: 18. 20. Because God threatened Death only to Adam. Gen: 2. 17. not to his posterity, & because God created the soul. Heb: 12. 9 That Original sin is an hereditary evil, I shall prove hereafter, (God assisting) and do answer to the Scriptures; & frist to that in Ezech: The soul that sinneth shall die, the son shall not bear the iniquity of the father. The Prophet speaks of such children as forsake sin, & repent, as the whole context showeth, which was to reprove the hypocrisy of the jews, who complained of injustice from God in punishing them, who were holy, for their father's sins. Besides, all Adam's natural posterity were souls sinning in him: whom in that his sin, we must not consider as a private person, but as the common father of mankind, communicateing with the nature, the sin (which was not merely personal, but natural) with his natural posterity: both which are also their own, as on the contrary, the second Adam Christ, & his righteousness is so communicated with the members of his body, as every faithful person may truly say, that both he, & it are his. And hence was it, that in the punishment of this sin, the earth was cursed; not to him alone, but to his ensuing posterity: neither was Eve alone to suffer the sorrows of conception, & childbirth, but all her daughtes after her: neither were the Cherubins set to keep them two alone, but all their after posterity out of the garden of Eden: & so is it for death itself, & all the passages which led unto it: according to that of the Apostle, as by one man sin entered into the world & death by sin, even so death went over all men, in whom all have sinned. Rome 5. 12. Where they further allege, that because God created the soul, that is doth immediately created the soul of every particular person: Hebr: 12. 9 there, is therefore no original sin they take too much liberty both for the exposition of the Scripture, & their inference upon it, showing no reason for the one, or other. First then by † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. flesh. Heb: 12. 9 (for so it should be turned, & not bodies) is not meant the bodies of men without souls, which the parents do not correct, that is † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. correct with instruction, as the word signifieth: nor by spirits, souls without bodies, since God is the father of the bodies of men, & of all creatures, job: 38. 28. Luk. 3. 35. but as by flesh is often in the Scriptures meant earthly things (for which our natural parents train us up, & correct us) & as God is our spiritual Master, & guide, to the meaning may well be, that if for the conveniency of this life, we submit to the chastisement of our earthly father, much more aught we to humble ourselves to the discipline of our heavenly father, for spiritual things. 2dly since they generally who think the soul to be created immediately, & infused, do not only hold Original sin, but also show how they conceive it to be propagated, it is but presumption in these men (without answering what others so ordinary bring to the contrary) thus to conclude, that because the soul is thus immediately created, therefore there ●s no original sin. But as I see small reason to persuade me, that the dead ●ody, before the soul be united with it, can be the proper subject of sin, or means to traduce it, or indeed any way sinful, more than after it be separated from the soul: and less reason, that the same body can infect the soul, being of spiritual nature, with any contagion of sin, though it might hinder, or fail it, in some outward execution; so seemeth it to me much more agreeable unto truth, that the blessing of God to increase, & multiply did as well give virtue, & power unto mankind, as unto other kinds, to beget, Gen. 1. ●2. 28. & generate their like: & not only a dead carcase, & livelesse body, inferior to the issue of bruit beasts, which do procreate their kind, both body & soul, or life. Neither see I how Adam could be said to have begotten a son after his own Image, Gen: 5. 3. opposed to God's Image v: 1. that is, sinful, and corrupt, if he only had begotten the body, & not the soul also: which I think he did, even the whole, the whole; after a manner convenient to either nature. And if these two Positions can not stand together, that God createth the soul immediately: & that there is original sin: where these men conclude, that there is therefore no original sin, I conclude contrary wise, that therefore the soul is not immediately created, nor the place to the Heb: so to be expounded; since the proofs for original sin are so certain, & evident. And that it is no idle term, (as is imagined) but a miserable calamity possessing all the posterity of Adam by natural generation, & ever by them to be bewailed, & purged out, I hope plainly to prove, & with all, that by reason of it they are naturally unable to choose, or will any thing spiritually good, or truly pleasing God. And for this, (remembering what I have formerly noted from Rome 4. 12. about all men's sinning in that one & first man) observe we, that these men confess every where, & truly, that † joh. 3. ●3. 5. a man must be regenerate, or borne anew, before he can enter the kingdom of God. whereupon it follows necessarily, that by the first birth, & generation all men are excluded from the kingdom of God. And if by the first birth men be not corrupt, then is not the second birth simply necessary: but all are rather to endeavour to preserve the purity of the former. And this mine argument is further confirmed, where Christ our Lord teacheth, that, that which is borne of the flesh, ● flesh, that is sinful, which he therefore opposeth to the spirit: and so the second, joh. 3. 6. or new birth by the Spirit, required for that entering the kingdom of heaven, to the first, or old birth, by which all men are naturally excluded. And the Rome 3. 23. same it is which we read, Ioh: 1. v: 12. 13. that the sons of God are borne 〈◊〉 of blood, nor of the will of the flesh, nor of the will of man. In which respect also 〈◊〉 treating of man borne of a woman, saith, that no man can bring a clean thing 〈◊〉 joh. 14. 4. of filthiness. Hence also was it, that David bewailing his sins of adultery 〈◊〉 murder in particular, & leading both himself, & others from the stream to the fountain, doth confess that he was born in iniquity, & conceived in sin. Psal. join with all these that, which the testifieth both of jews, & Gentiles, that they were by nature children of wrath, that is born such, as the word nature importeth. Hence is it that Jude speaking of such deceavers, as had crept into Eph. the Church, & taken upon them the profession of Christ, & after turned that grace of God into wantonness calls them corrupt & rotten trees, & twice dead, v: 4. 12. who had they not been first dead in Adam in trespasses, & sins. Eph: 2. 1. how could they have been twice dead? Ad we unto these the consideration of the Circumcision of the Lord's people of old, livelily teaching, that nothing coming of man's unclean seed naturally, could be clean, as job saith, which was also further declared in the uncleanness, & so in the purification of every woman after Child birth, by burnt offerings, & sin offerings. Lastly even common sense, & experience, which teacheth the most simple, confirmeth this doctrine of original sin. Who seethe not in children even from their cradles, the fruit of this bitter root? crying (as Austin confesseth of himself) to be avenged of their nurses, being naturally prove to lying, for complaints, or excuses, though so brought up, as they hear no lie told: also prydeing themselves in any gay, or gorgeous thing, & despiseing others which want the like: and so evident is this to sense, & experience, as that the fire is warm, & a stone heavy. Now the same Scriptures which prove this natural, & original sin, serve also to disprove all original, & natural freedom of will or other power to any good thing truly spiritual, or pleasing God. I will apply some of the forenamed Scriptures, & ad some others to that purpose. And first, since all must be regenerate, or begot, & borne anew, before they can enter, or see, the kingdom of heaven, Io●●● this wholly difarmeth the natural man of all power unto spiritual things, without a supernatural regeneration, † 〈…〉 or new birth by that incorruptible seed of the word of God ‡ 〈…〉 & spirit of life: which must also be of the whole, & of all the parts, as is the first generation. agreeable whereunto is that Eph: 2. 1. where all are said to be dead in tr●spasses, & sins. These men grant it of Adam, by his offence: & that Scripture, with others, teach the same of all men by nature, & through that his one offence. And as no motion, or action of natural life, can possibly be made, or performed, 〈…〉 by a man naturally dead; so neither any spiritual motion, or action, by any dead spiritually, till God breath into him anew that his quickening spirit, the spirit of life. And as of things unknown there is no desire, or will, so is it not possible that the natural or animal man (for that title is given him of his more noble part the soul) which knows not, 〈…〉 8. 5. nor is capable of the things of the spirit, being discerned spiritually, should will, or desire them. Yea being offered by the preaching of the Gospel, they are foolishness unto him, & things which he savoreth not: the very wisdom, or myndeing of the flesh being enmity against God, with is not subject to the law of God, nor indeed can be. If it be asked why doth God then require it should be, or punish men where it is not? it is easily answered, that this inability cometh by man's own default. God made all men in Adam able to keep the law: & the obedience thereof is due debt unto God: now the inability of the debtor, & his heirs (especially by their own default) is no sufficient discharge of the debt unto the Creditor who lent it: so neither doth man's inability prejudice the Lord's right, but that he may in the course of justice, require that obedience to his holy law, unto which by creation he enabled mankind. And for faith in Christ, & repentance, (which are the sum of the Gospel) God doth not require them, as due from the creature, to a Creator, by order of justice, but as conditions convenient unto man, dead in sin & misery, if he willbe made partakers of that Life & light come into the 19 world; & offered by Christ: which whilst men despise, loving darkness more than light because their works are evil: their condemnation follows upon their impenitency, & unbelief, as doth the death of a wounded man upon his wilful contempt of the sovereign salve offered for his healing. To conclude then, they of whom God requires this faith, repentance, & obedience, either yield it him answerably, or not? If not; as they can not, so their own hearts & consciences will witness against them, that they will not; but do on the contrary willingly withstand, & with draw from the Lord's commandments: who are therefore inexcusable, & have no cause to complain, save upon themselves. And for them who yield submission by the effectual work of God's spirit writing faith & the law in their hearts, much less have they cause of complaining against God, but only of thankesgeveing for the grace received, ●. 10. ● 3. by which he hath even created them anew as his workmanship: not being fit of themselves, as of themselves, so much as to think a good thought, but having God working in them both the will, & deed, according to his good pleasure. It is added, ●on●on. that if Original sin might have passed from Adam to his posterity yet is the issue thereof stayed by Christ's death, which was effectual, & he the lamb of God slain from the beginning of the world. Apoc: 13. 8. I answer that he was indeed from eternity that lamb of God, v. 29 in time to be slain: but to take away the sins of the world, as john witnessed of him: and so his death was effectual. It is confessed, & truly, Conclus: 30. That Christ is become the Mediator of the new Testament, & Priest of the Church. This new Testament, is established in his blood: and he a Priest for us, as he offered, and gave himself a Sacrifice, & Ransom for us: and this bloodshed was for the washing away of sins: this Sacrifice for procuring Pardon: and this Ransom for the freing of them, that are taken captive by sin, and Satan. This stopping then of the issue of sin, as it is intended, is but a fiction. That Infants are (as is further affirmed) conceived, & born in innocency without sin is contrary to the Scriptures: 20 C●clusi● as, that they are all undoubtedly saved, is a peremptory affirmation, but without ground. Unto the Scriptures brought to prove it, which are Gen: 5. 2. & 1. 27. compared with 1. Cour 15. 49. I answer that by the Image of the earthly Adam, in the last Scripture is not meant the Image of God, in wisdom, righteousness, & holiness, according Col. 3 Eph. 4 to which Adam was said to be created in the former places: but that corruptible, & ignoble state of the body in death, from with at the resurrection of the just it shalbe freed: which therefore vers. 50. is called flesh & blood, which cannot inherit the kingdom of heaven: and corruption, which cannot inherit incorruption. It should rather be minded, that Moses speaking of Adam's estate in innocency, saith he was created after God's image & likeness: Gen. 1 27 & Gen. ● but speaking of him after his fall, & of his estate then, saith that he begat a son in & after his own likeness & image, that is sinful & miserable. It is further objected, from Rom. 4. 15. that Where there is no law there is no transgression, or sin. and again from Rome 5. 13. Math: 13. 9 Neh: 8. 3. that the law was not given to Infants, but to them that could understand. I answer, that the law is either given vocally, & in the letter spoken, & written, & so it is not given to Infants, not nor to thousands of men, & women in their persons: or written in the heart by creation with the finger of God: & so all Infants have it given, as both experience, & also the Scriptures testify, where they teach that the very Gentiles, to whom it was never vocally preached, Rom. ● 15. show the effects of it written in their hearts: Unto the fullfilling of which law all Infants by nature corrupted are averse, & disposed to all disobedience, even as the whelps, & cubs of foxes, & wolves, are disposed to pray, & raven from the first, though they cannot actually so practise. Besides in Adam the common father of mankind all his posterity (being in his loins) received, as the Image of God, & Lordship over the creatures, so the law of God; as † Levi, long before he was † Heb. 7 born, did in Abraham his father (in whose loins he was) pay tithes to Melchizedek. That all actual sinners bear the Image of the first Adam in his innocency, fall & restitution 21 Co●●clusion in the offer of grace. 1 Cour 15. 49. & so pass under this threfold estate, is unsound sundry ways. The great misinterpreting of the Scripture, I have showed in the last Conclusion: as also Concls: 18. that neither all, nor any of his naturally conceived posterity bear the Image of his innocency: neither yet all of them in the offer of grace; though the offer of grace not received, is a very naked Image of restitution. How many thousands never had the Gospel (the only means of their restitution) offered them? but sinning against the law of nature written in their hearts, & in the creatures, & withholding that truth of God in unrighteousness, have been given over of God to reprobate minds, & so perished in their sins, as the Apostle teacheth; Rome 1. & 2. That Adam being fallen, God did not hate him, but loved him still, & sought his Consion. good, Gen: 3. 8. 15. Neither doth he hate any man, that falleth with Adam, but that he loveth mankind, and from his love sent his only begotten son into the world, to save that which was lost, Ioh: 3. 16. And that God never forsaketh the creature till there be no remedy, neither doth cast away his innocent creature from all Consion. eternity but casteth away men irrecoverable in sin. Esa: 5. 4. Ezech: 18. 23. 32. & 33. 11. Luk: 13. 6. 9 And that as there is in all creatures an inclination to their young to do them good, so in the Lord towards man infinitely: who therefore doth 25 unclue. not created, or predestinate any to destruction, no more than a father begets his child to the gallows. Ezech: 33. 11. Gen: 1. 21. 15. 49. Gen: 5. 3. must be received with sundry limitations. For first it is true, that God hateth nothing that he hath made, so far as it is his work: but as sin coming in hath destroyed the work of God, though not in respect of the nature, or being, yet of the integrity, & holy being of the creature; so God, through his unchangeable holiness, hating sin, doth also most fervently hate, & abhor from the sinful creature, in whom it reigneth, in respect of it, as the † Scriptures do expressly, & plentifully ●al. 2. 3 ●l 5. 6. teach. And God loving himself, & his own holiness in the first place, & most, and the creature, & his good, but in the second place, the love of the creature must given way to the love of himself, and so he necessarily 〈◊〉 16. 5 ●. 1. 16. hate the obstinate sinner. And this it is most needful for all men firmly to believe, & continually to bear in mind, that they may always bewail their sins, & nourish in themselves the hatred of that, which God so hateth, & for it, the creature; & for which he punisheth it with most horrible curses, & punishments for ever. And yet even in the very execution of his most fearful vengeance upon the reprobate, men, & Angels, he retaineth the general love of a Creator; & out of it preserveth the being of the creature, which in itself, & in respect of the universal is better than not to be, though not so in the sense of the person: & also moderateth the extremity of that torment, which he both could, & might in justice inflict. Secondly though God do love all men even sinning, as he did Adam sinning, yet not with the same degree of love wherewith he loved him: neither doth he seek their good, as he did his. When he had sinned, & so fled from God, as his enemy, he notwithstanding followed after him, & for his Gen 3. recovery, preached unto him the Gospel of salvation in the seed of the woman: and not only so, but gave him also an heart to believe his promise; & repentance, to turn unto him: whereas many thousands in the world (even the body of the Gentiles to speak of, before Christ, & how many now?) never had the Gospel so much as once published unto them, nor Christ named amongst them, but had, & have only the sound, & preaching Psal 14● 19 20. Isa. 52. ● Rom. 19 20. 21. of the creatures, & of their natural consciences (too much corrupt) by which they were, & are taught, that there is a God, and he the maker & governor of the world, and judge of all persons, & things: and to be honoured, & inquired after, that his will being known, he might be worshipped Act. 14. 16. accordingly: for the neglect whereof, & the withholding of that truth offered, in unrighteousness, they were (& are) given over of God to reprobate minds, Psal. 19 5. & to all vile affections, & filthy lusts of their own hearts, that so sinning without the law (to wit which the jews had, much more without that clearer revelation Rom. 1● 10 & chw 1. 1● 19 20. etc. chap 12. 14. ● 16. of Christ vouchsafed to many others) they might perish by God's judgement: much less doth God seek after all for their recovery, as he did after Adam, by giving them his † spirit in their hearts, & by it faith, & repentance, to believe, & to be saved, as he did him. And for the love of God in sending his son into the world to save that which was lost. Ioh: 3. 16. it is determined in the same place, to those that believe on him. But for those that believe not, but † Mat. 1. 25. & 1● 11. continued in unbelief, God did not love them unto salvation, so as to given his son effectually to redeem them from their sins, of which more hereafter. joh. 3. ● 1. Cor. ● 10. 11. etc. Secondly it is also true that God doth not cast away his innocent creature nor hath created or predestinated any man to destruction, to wit either remaining as he created him, or because he would destroy him: and this, some of the Scriptures, Conclus: 25 do prove, the rest being impertinent: but that God Fie 1. ● 2 Tim. 2 25. hath from eternity decreed the condemnation of some for sin, forepurposed by him to be suffered, & so foreseen to be wrought by man, is evident, both by the word of God, as Jude testifieth of of certain worked men that they were ordained of old to condemnation: & God is said to have hated Esau, before he was borne: that is to have purposed the hatred of him for his sin, foreseen, Jude 3. 4. Mala. 1. 3 Rome 9 11 13. & forepurposed to be suffered: and also by the work of God, in that he doth in time, cast away, & condemn impenitent sinners: for † Act. 15. 18. all God's works are known unto him from the beginning of the world: and God's very doing a thing in time, is an unanswerable proof that he purposed the same thing before time, & from eternity. And for God's forsakeing, or leaving a man unto himself; as he usually doth it, for a punishment of former sins, so did he thus leave Adam without out any such respect. He could (if he would) either have kept him from being tempted, or have delivered him out of his temptation, by his almighty power, & grace, & the irresistible efficacy of his spirit: but God, for the trial of the will of man, & to manifest how weak the most excellent creatures are not dependeing wholly upon the Creator, & not seeking their good & happiness, by cleaving unto him, the chief, & unchangeable good: as also to make way to the further declaration of his mercy, & justice, did suspend, & withhold from Adam in his temptation, that efficacy of grace, by which he could (if he would) have established him untesistably unto perseverance. So also could God by his all-sufficient power (if such his good will were) recover thousands, that perish in, & by their sins: otherwise he were not almighty: not that true, which is said of him in the Psalm, He doth whatsoever Ps. 115. 3 pleaseth him. Besides, it should else follow, that sin, & Satan were stronger than he: & which he could not possibly defeat, & withstand: which is, as impossible, as that God should not be God. He is able by his almighty Luk. 3. 8. power, if such his good pleasure be to raise of the very stones children unto Abraham: and by taking away the stony heart, to give an heart of fi●sh, tender Ezech. 11 19 & sensible, & to writ in it, his will, & law. And what the Lord's power is, in remedying, & recovering of most desperate sinners, may be seen in some particulars. In the recovery of Manasseh 2 King 21 12. 16. an horrible, & apostate idolator, a vile sorcerer, & witch, & most cruel murderer, filling the streets with innocent blood: of Mary Magdelen possessed which 2 Chro 33. 12 13 etc. 1 Tim ●. 13. with 7 Devils: & of Saul, a persecuter, blasphemer, & oppressor, & that when the fire of most violent persecution burned hottest in his breast: causing him to breathe out of his mouth threatenings, & slaughter, as smoke, Act. 9 1. And since all men are by nature children of wrath, & dead in sins, so that they who are the Lords, have new life put into them, yea are borne, yea which Eph 2. 2. is more, created anew, it showeth, that the whole being, & life of the spiritual man, with all the motions, & inclinations thereof, are of God's special & supernatural grace; as also that though men in themselves be utterly remediless, & irrecoverable, yet are they by God's grace, & power recoverable, if such his good will be. The Scriptures Isa: 5. 4. Ezech: 18. 23. & 33. Luk: 13. 6. 9 speak of the Lords dealing with his Church in the outward ministry of the word, & other common motives to repentance: as is also further manifest Math: 21. 33. 34. etc. & so are neither to be understood (as here they are) of the Lords dealing with all men, nor at all of the uttermost efficacy of his spirit, when he pleaseth to work by it what he can for the recovery of sinners. Lastly touching the similitude brought from a natural father, I must use two limitations: the former that a natural father would not suffer his son to come to the gallows, or desert thereof, if he could possibly in his utmost power hinder it: he would rather wish not to beget him at all, or that he might never be born: but so is it not with God, who both willingly produceth, & preserveth the creature, whom he purposeth to destroy for sin, which he foreseeth the creature will work, & suffereth him to fall into, though he could (would he use the utmost of his power,) hinder both the sin, & punishment. And 2dly, the hanging of the child is no way to the honour of his natural father, but to his grief, & shame every way: Prou. 10. 20. but on the contrary, the destruction of the wicked for their sins is to the great glory of the justice of the Creator, which then it should not be magnified, better all men & Angels perish. Touching this Conclusion, God hath not only determined before the 26 Conclus. world, that the way of salvation shalbe by Christ: and foreseen who would follow it, (as they teach) but hath also determined in particular, whom he would effectually call to the participation of that grace: which being his own work in time, he hath therefore purposed before tyme. It is he that † Math. 11. 26. revealeth this way unto man from heaven: which flesh & blood cannot do: who also must † Eph. 1● 5● 9 1● Rome 9 11. 15. drawn them, who come unto it. And this he doth first by sending his Gospel of Salvation to such, as are his (in his decree) Act: 13. 47. 48. & Changed 18. 9 10. then by opening the heart (as of Ldia) to listen unto it. Act: 16. 4. & so working in their hearts by his spirit to believe & obey it, he perfecteth their happiness in glory. Rome 8. 30. 31. So that God foreseeth that such, & such will believe, & choose the way of life, because he forepurposeth to given them this grace, knowledge, will, & power to believe, & to choose the good way: & all this of his good & gracious pleasure towards them, on whom he will show mercy. And this the places brought by those men. Eph: 1. 4. 5. 2. Tim: 1. 9 do most directly prove: so also doth Jude, 4. expressly teach, not that God foresaw who would follow the way of infidelity & impenitency, for which they allege it: but whom God hath foreordeyned to condemnation for their wickedness. The Scriptures, then do no where prove any such idle foresight in God, as is imagined by these men, & others: as if God were in truth, but a prognosticator, & reader of men's destinies: who could only foretell, what should be done by, & become of these, & these men. Touching 27th Conclus: That as God created all men according to his Image, so hath he redeemed, all that fall by actual sin, to the same end: & that God in his redemption Concl. 27, 28, hath not swerved from his mercy, which he manifested in his creation: & that part of Concls: 28. where it is said, that God in his love to his enemies gave Christ to die, & so bought them that deny him; sundry things are to be observed. And first, that God did not manifest any mercy, but only goodness, in ANS. the creation: for mercy presupposeth misery in him towards whom it is showed. Secondly it is no swerving at all of God's goodness, if he extend not the grace of redemption to as many as he did the grace of creation: for than Christ should have redeemed the Angels, (who were partakers of a greater grace of creation:) which he in no sort did. And if God, did in Heb. 2. 16. justice paste by the Angels that sinned: might he not in the same justice have passed by men also? And if he might in justice have passed by all, (where he could not in justice, nor possibly created one man unjust) as no man will deny but our redemption by Christ, was a work of God's mercy, & not of his justice) is it injustice in him to pass by some, who also on their part take pleasure in untighteousnes, & to continued in their estate of impenitency, & unbelief, loving darkness more than light, because then works are evil? Of the Scriptures brought: first, that of Ioh: 1. 3. shows that by Christ, to wit, as God, all things were made, or created, which is nothing to the present matter. And where vers: 16. he saith, of his fullness we all have received, & grace, for grace, he speaks not of all men, but only of all those, who receive Christ, & believe in his name, as vers: 12. & are borne of God. vers: 13. So 2. Cour 5. 19 by the world which God reconciled to himself in Christ, are not meant all that actually sin, but such as by the word of reconciliation preached unto them, & believed by them, have their sins forgeven them. By all men 1. Tim: 2. 6. is meant all sorts of men, as well Kings, & Magistrates, whom, because they were for the present, persecutors of the Saints, it seems some thought they were not to pray for, as for others, vers. 1. he exhorts to pray for all men: & vers: 2. he shows his meaning to be for all sorts, as Kings, & them in authority under them, whom verse 4. he saith God would have saved as well as others: as for whom Christ died, & so redeemed them, as well as others. Of Ezech: 33. I have spoken formerly, as also of Ioh: 16. By the enemies spoken of Rome 5. 10. are meant only such, as are in time actually reconciled to God, & saved: as appears plainly, if the place be well considered; whom God is said to love, & that not which the common love of a Creator towards the creature, but with the love of a Redeemer, in respect of his decree of love, (& not of the actual application of it) as he is said to have loved jacob, & hated Esau, before they were borne: Actually he did not hate, or love the one, or other, neither doth or can God love actually wicked men so remaining Psal: 5. 5. 6. Lastly Christ is said. 2. Pet: 2. 2. to have bought those deceaveers, in respect of the former profession of holiness, which they made: by which in the judgement of Charity, they were so esteemed: as appears evidently in Jude, who speaking of the same persons saith vers: 3. they were ungodly men crept into the Church. Now for Christ's Redemption, it must be known, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption, used in the Scriptures, is borrowed from the custom of freeing prisoners, taken in war, from death, or bondage, by paying a just price, or ransom for them. And so to affirm that Christ hath reaeemed all that fall by actual sin, is to affirm, that he hath paid a price to the justice of God, for all such, & freed them from the guilt, & bondage of sin, & Satan: & so consequently, that all who have sinned actually, have faith, & repentance: without which they cannot have forgiveness of sins, nor freedom from the bondage, & guilt thereof. It is confessed (& truly) Conclus: 35. That the efficacy of Christ's death is only derived to them which mortify their sins, etc. joh. 3. Act. 10 43. 2. Cor. 17. and therein directly granted that Christ's death is not effectual for all men: and that it is in itself sufficient for all, (being the death of him that was God, Act: 20. 28.) we acknowledge: as also that no particular person (not having sinned against the holy Ghost) can be excluded either by himself, or us, from the number of them, for whom Christ died. It were against faith to pray that God would save all the men, that are, & shalbe in the world to the end thereof: but love teacheth me to pray for any person particularly, upon occasion. Now for that these men allege Rome 5. to prove that Christ redeemed all who sin actually: and M r Helw: & others much insist upon the same place, to prove that he redeemed all, who sin in Adam: and so would have a free-will though not by nature, which they dislike, but by grace given to all: as if Turks, and Pagans', and all the wicked world were in Christ, and so free from condemnation Rome 8. 1. and they who had crucified the flesh and the lusts thereof: Gall 4. 24. which they must be, before they can be partakers of the grace of God through Christ, or of any free-will through him: Ioh: 15. 5. I will plainly, and briefly prove (the Lord assisting me) that the Apostle intends neither the one, nor the other, but the contrary. The Apostles meaning there is to show the privileges of the faithful: that notwithstanding all their afflictions, They have peace with God: access vers. 2. 3● unto his grace and hope of glory. having by faith assurance of the love of God shed into their hearts by the holy Ghost. This love of God he confirmeth unto them, by the work of their redemption: and proveth that since out of the love of God, Christ died for them when they were sinners, & instifyed them by his vers. 1. ● blood, much more should they be saved from wrath through him, and that if when vers. 10 they were enemies, they were reconciled to God by the death of his son, much more being reconciled they should be saved by his life: and again, That they who had received vers. 17 that abundance of grace, & gift of righteouses, should reign in lice by jesus Christ: and in the last place, that, that Grace should reign through righteousness unto eternal life by jesus Christ our Lord. Which grace he also amplifieth, and confirmeth by comparing Christ as the 2d Adam, with the first Adam: teaching that both the one, & the other did, & do propagate to all theirs, what theirs was: the first Adam, sin, & death to all coming of him naturally: the 2d Adam Christ, righteousness, & eternal life to all that are in him spiritually, & for whom he died. The meaning them of the Apostle seems unto me plainly to be this: that for whomsoever Christ did indeed and effectually die, they should certainly be saved: & that whomsoever God did reconcile by his death, he will much more save by his life, notwithstanding their afflictions & all other the enemies of their salvation: & so to be the same in effect with that which the same Apostle hath Rome 8. 28. that all things shall work together for the best unto them that love God even unto them who are called of purpose: & that those who are predestmate are also called, & justified, & glorified: & vers: 32. 39 that to them, for whom God hath not spared to given his son, he will given all things with him: and so victory over sin, & Satan, & their own flesh, with all temptations, so as nothing shall separate them from the love of God. From Rome 5 then, may be more truly (& I am persuaded undeniably.) concluded, these two things. 1. that Christ did not effectually die for, or reconcile by his death all men in particular: for then all should be saved by his life: & 2dly, that whomsoever he so died for, & effectually reconciled, they shall be kept by the power of God, & of his grace, unto eternal life: yea He that believeth in the son, saith john Baptist, hath eternal life: & drinking ●. 3. 36. ●. 4. 14 once of the water which Christ giveth, he shall never thirst again, but it shall be in him a well of water, springing up to eternal life. A wellspring (we know) is never wholly dry, though a ditch be: as it is also one thing to drink of this water of life: and another thing only to taste of it: which they that do, may fall ●eb. 6. 4. 6. away, as never having had their thirst indeed quenched in them, nor having drunk in the rain of grace, as vers: 7. And it is well to be observed by us, how carefully the Holy Ghost in this, & in other places, preventeth both the offence at, & error about men's falling away from their holy profession. We read of some in the parable of the sower who receive the seed of the word with joy, & in whom it hath also got some kyndeof growth, and yet they Math. 13 ●5. 7. & ●. 21. 22 ●. 23. come to nothing: but we find in the same place, that the soil of those men's hearts, was never indeed good: but at the best, as stony & thorny ground: But the seed sown in the good ground indeed, decays not, but grows up, and is fruitful to the harvest. So Paul 2. Tim. 2. showeth that some there are, who have their faith vers. 1. 19 20 destroyed by heresies, & evil life: but he geves us to understand in the same place, that these men were never indeed under the seal of God's election, nor known of him, nor vessels of honour, of silver, & of gold. The Apostle Peter likewise speaketh of some, who denied the Lord 2. Pet. that bought them, to wit, being judged by their former profession, but in the same place he shows that the same persons were but indeed dogs and swine, at the best, though outwardly washed, and disburdened of such sins, vers. ● as clogged their Consciences, as is the dog by vomiting of his surchargure. And Jude vers. 4. speaking of those very men expressly chargeth them, but to have crept in, at the first, etc. Lastly john speakeing of many Anti-Christs who went out from the true 1. joh. 18. 19 Church and Christians, saith plainly that they were not of them, that is not of the number of Gods truly anointed ones: and that by their not continueing with them it appeared, they were never of them. For they that are borne of God cannot commit sin, because the seed of God's word abideth in them, as it follows in same Epistle: Chap: 3. 9 and thus much in effect these men confess, when they teach (as the truth is & Scripture proveth) Concl: 47. That the regenerate man shalbe a pillar in the house of God, & shall go no Reu. 3. more out. And if men truly justified, & sanctified should wholly fall away, they could not possiby be recovered, but were as trees twice dead, and so Jude 1● to be plucked up by the roots: neither can there be two new births, any more than two first births: and if there might, then must there be also an answerable repeating of Baptism, which is the lavacher of the new Tit. 3. birth. To conclude this point ● they who either hold that Christ effectually redeemed all from their natural corruption, or that any truly justified, and sanctified, may wholly fall away and perish, do divide Christ from himself, and make him a party Saviour: and a Priest for some to redeem them by his death, to whom he is not a King to save them by his life: & a Saviour in part to the very damned at the last day: freeing all of them from the guilt of their original sin: and many of them, even from one part of their actual sins, namely, so much as they wrought, before the time of their falling away, but not from the rest. Which how vain a thing it is to imagine, and how derogatory to the excellency, & perfection of Christ's sacrifice, and mediation, needs not be showed. All who have any part in Christ, are in Christ, & so free from condemnation: & unto whomsoever he Rom. 8 shall appear a Saviour they are his people & he shall save them from all their sins, & not from some part of them only. That the sacrifice of Christ's body, & blood offered unto God his father upon the cross, though a sacrifice of sweet savour, & that God be well pleased in him, doth not reconcile God unto us, who did never hate us, nor was our enemy, but reconcileth us unto God, 2. Cor. 5. 19 & slayeth the enmity, & hatred, which is in us against God, Eph. 2. 14. 16. Rom. 1. 30. is most untrue, and indeed a very pernicious doctrine, destroying the main fruit of Christ's sacrifice, & death. As one of the Scriptures quoted, which is Rom. 1. 30. speaks of wicked men's hating of God, so are the rest meant of God's hatred towards wicked men: which they also fully prove. And if the sacrifice of Christ's body, & blood upon the cross were a sweet smelling savour unto his father, is it not evident that we did formerly stink in God's nostrils by reason of our sins? Where he gave himself a sacrifice for us, was it not to appease the father's wrath towards us? In which respect he is said to be our propitiation, joh. 2. ●2. & advocate if we sin: being as our eternal high priest (sprinkled with the blood of his cross) entered the most holy place, the heavens, & there appearing continually to pacify the wrath of his father, & to procure for us all grace. Who also to redeem us from the curse of the law under which we, with all ●ll. 3 10 Cor. 6. ●. flesh, were, was made a curse for us: paying a price for us to satisfy the justice of his father. And if God be well pleased in him, doth it not follow that he is displeased without him? So by the reconciliation of the world unto God through Christ. 2. Cor. 5. 19 is not meant our laying aside of hatred, & enmity ●ath. 3. ●. against God (though that follow upon the other) but the taking away of his hatred & enmity towards us, as is evident in that the Apostle in the former verse placeth this reconciliation in God's not imputing our sins unto us: the end of his exhortation vers: 20. being to provoke us to the growth of faith for the applying of the same. Neither speaketh he Eph: 2 of the slaying of the enmity & hatred in us against God, as is said: but first of the slaying of the hatred betweme jews, and Gentiles, by breaking down the partition wall of Ceremonies: and 2dly, & more principally, of slaying the hatred wherewith God hated both, for sin, being the one, & other by nature children of wrath vers: 3. that is under the wrath of God, as their deserved inheritance. So that the chief, & first work of our redemption by Christ is the freeing of us from the guilt of sin, & most fearful wrath of God, by paying the price of his precious blood for a ransom to the justice of his father, thereby procuring him of a most severe, & fearful judge to become unto us a gracious father, and to love us unto life: which love of his being shed into our hearts by the holy Ghost, & we being thereof persuaded, doth effectually allure us to love him again, who hath so loved us in his son. Now whereas in Conclus: 57 & so forward many things concerning 56. 57 Conclusion. faith, repentance, the regenerate man, & new creature: are set down both unsoundly & unorderly. I think it best briefly to note down in the first place, the truth, & order of those things: & so to compare therewith the particulars in the confession. This work of grace then in the general God beginneth ordinarily by the ministery of his word, & first of the law: which (through man's inability to keep it) convinceth, & condemneth him, & so leaves him under Rome 8. 3. & Chap. 7. 7. Gal. 3. 1● God's curse: from whence also ariseth in the mind a servile fear of God, & his judgements, with grief & sorrow in respect thereof, which is commonly called legal repentance, or (better) penitency, & so a dispayting of all remedy in a man's self. Than cometh the Gospel of glad tidings, offering gace, & mercy unto those who being weary & heavy laden do come unto Math 1. 28. Act 13. 48. 2 Cour 3 2. Cor. 2. 10. 11. 1● etc. Christ for ease, & rest, by beleveing in him; which so many do as are ordained of God to eternal life: God with & by the same Gospel Ministering, & conveying the graces of his spirit into the heart, (by which a man becomes of a natural man, a spiritual man) and of these graces first, & principally faith, by which Christ is received. Ioh: 1. 12. and the life of grace begun, as Paul testifieth. Gall 2. 20. that he lived by faith in the son of God. From which faith, and assurance of the forgiveness of sins, and so great love of God shed into the heart of a miserable sinner, ariseth, by reflection, as it were, a love again towards God, & from this love, a godly sorrow for sin wrought Luk ● 4 2. Cor. ● 10. against so good a God: and from this sorrow, true repentance, and the turning of the heart from evil to good, with an hatred, fear, and earnest endeavour to avoid sin in respect of God's mercy: as on the contrary a love, desire, & constant endeavour of and unto whatsoever pleaseth him. Now all Lops 103. 4● & 130. ● 1 Cor. 1● 4. these, and all other truly spiritual graces, howsoever wrought by that one Spirit, and at one time, yet are in the order of nature, & manifestation, one before another, & so faith the cause of the rest. Where then it is said Conclus: 56. that the new creature follows repentance, it is not so in truth (nor the Scripture brought which is Luk: 3. 6. any thing pertinent) though to our sense, and manifestation, it seem so to be. For this repentance is a work of man immediately (though formerly wrought in him of God: 2. Tim: 2. 25.) & so follows the work 2. Cor. 7● 10. of our regeneration, or recreation, which is God's work. Repentance ariseth Math. 7. 18. from a godly sorrow which can only be in a godly man, as a fruit of a good tree: and this godly man (all being ungodly by nature) must be a new creature, or regenerate of God: though for the perfiting of our new creature, and till the old man be wholly crucified, repentance be required, as a cause, or means thereof. So neither doth repentance go before faith, as 58 Conclus. Heb. 11. ● Act. 15. ● it is put Conclus: 58. but follows it as a fruit thereof: without which no man can please God; and so not repent aright: our repentance arising from a sorrow for the offending of God, this sorrow from the knowledge of his love towards us, which is faith: which faith purifieth the heart, & is the beginning Act. 15. 9 of all spiritual life in us, as I have formerly proved. That man (viz. natural) hath power to reject the motions of God's spirit, (as is affirmed) I acknowledge, and the two Scriptures Math: 23. 37. Act: 7. 51. besides woeful experience, prove it: but deny, that he hath power to receive these motions, till God by the supernatural gift of grace open his eyes, and change his will thereunto, as hath formerly been proved in the 18. Conclus: The 3d d Scripture which is Acts 6. 10. speaks of no such thing, but only shows how mightily Steven confuted his adversaries in disputation. The last place which is Rome 10. 14. showeth that noon can believe without preaching: & vers: 18. that the Gentiles had God preached unto them from the beginning, by the sound of the creatures, as Psal: 19 5. neither can more be thence proved. Lastly in the 58th Conclusion, the new creature is ill, and dangerously made a part of our justification before God, Rome 3. ●4. 25. ●8. which the Scriptures do ascribe only to faith: and the free grace of God, through that redemption that is in Christ jesus. Our redemption then, or justification properly taken, is in Christ, & not in ourselves, as it should be, if it stood in our sanctification, or the new creature, which is affirmed. Our sanctification, or renovation is an inseparable work of that faith by which we are justified, Act: 15. 9 but doth not answer the rigour of God's justice, nor can present us innocent, before his judgement seat, being imperfect in this world, by reason of the root of sin yet abiding in us, which we can not pluck up out of our hearts, as is confessed Proposition 67. though else where denied. That only the righteousness of Christ can do, being imputed by grace, and by faith received: Who was made sin for us, ●. Cor. 5. ●1. that we might be made the righteousness of God in him. Now as Christ become sin for us, not by having our sin dwelling in him, but imputed unto him, so we become the righteousness of God (that is perfectly righteous before God) by his righteousness imputed to us, and not by that which dwelleth in us: which was also livelily figured in, and is effectually proved by the sacrifices under the law, by the offering whereof, as the unclean person, or he that had sinned, was legally cleansed, and purified, and his sin forgeven: so by the merit, and purity of that one oblation of Levit. 5. 10. 13. 16 18. Christ offered once for all, and applied by faith, are we cleansed from the guilt of sin, & reconciled to God for ever. Ch●p. 12. ●. That God doth not in our regeneration use the help of any creature, nor doth it by the doctrine of faith & repentance, but immediately in the soul, is an old 59 Conclusion. error of the Anabaptiss condemned expressly by the Scriptures brought to justify it. The first whereof is Iam: 1. 15. where God is said to have begotten us by the word of truth: which word therefore we are to be swift to hear. vers: 19 which is else where called good seed, and the word of life. which word even that which was preached by the Apostles. vers: 25. is also Math. 13 3. called 1. Pet: 1. 23. the immortal seed, which falling in good ground never Ph. 2. 15 Mat. 13● 8. 23. perisheth, but bringeth forth fruit to eternal life. Not to trouble the Reader with many Scriptures for the proof of that which every regenerate man's experience doth confirm, the Apostle calling himself the father of the Corinthians, who had in jesus Christ begot them by the 1. Cor. 4. 15. gospel, and them his children in the same respect vers: 14. and Onesimus his son, whom he begot in his bonds: and Titus his natural son, according to the Phil. 10. Tit. 1. 3. Common faith, expressly teacheth the use of man's ministery for the regeneration of the elect, & ministration of the spirit of life. 2. Cour 3. 6. Alike, if not more deceitful, and dangerous is that other Proposition. That the new Creature, which is begotten of God, needeth not the outward scriptures, creatures, or ordinances of the Church to support him, but is above 60 61 62 63 Concl. them. 1. Cour 13. 10. 1. Ioh: 2. 27. sing he hath in himself 3. witnesses, the Father, the Word, & the Holy Ghost, which are better than all scriptures, or creatures, though such as have not attained the new Creature need them, for instruction, comfort; & to stir them up, etc. 2. Pet: 1. 19 1. Cour 11. 26. Eph: 4. 12. 13. Let the Scriptures brought be judge, and they will pled their own dignity against them, by whom they are thus vilely debased. In 2. Pet: 1. 19 The Apostle doth not compare the inward spirit with the outward Scriptures, but the Scriptures with themselves, the write of the Prophets, which he compares to a light shining in a dark place, unto the writings, and preachings of the Apostles, which revealing Christ come in the flesh, he compares to the dawning day, and morning star. Besides even they whom Peter exhorts to attended upon the Scriptures, had obtained the new Creature: as having obtained the same precious faith with Peter, and all things b●●nging to life, & godliness by the divine power: who are 2. Pet. 1. ● 3. also expressly said to be regenerate unto a lovely hope. 1 Epis: 1. 3. & vers: 23. to be borne anew, by the immortal seed, the word of God. So were the Corinthians also borne anew, in that they were (though but) Babes in Christ, 1. Cor. 3. 1. and having much flesh yet abiding in them: who were to use the Lord's Supper, to show forth his death till he come, that is till his general coming Phillip 1. 6. 1. Thess. 5 2. to judgement, or special, at their death. 1. Cour 11. 26. which is the 2 d Scripture. Act. 1. 11 Revel. ●. 15. So for the 3d d Scripture: Eph. 4. 12. 13. the Apostles meaning is not that the godly should have no further need of the ministery for their edification, when they were come to a perfect man, as there he speaks, that is when they ceased to be as children, wavering minded, & carried about with every wind of doctrine, but that they should so use it, as thereby to bring them to that perfect, & manly estate, and therein to establish them. Neither doth the particle Until import a ceasing of the use of the ministery when men become perfect, and grown past that childish waveringnes there reproved, but a not ceasing before then: as it is also used sundry times in the Scriptures, as, 1. Tim. 4. 13. Revel, 2. 25. & else where. In 1. Cor. 13. 10. 12. the Apostle doth not speak of the estate of perfection ●ers. 8. 9 ●0. 11. in this life, but in that to come, when the measure of our knowledge shalbe perfect, which is now but in part, and but as a child's in comparison of a man's: as it shall also be immediate, & we see God face to face: when there shallbe no use of the glass of the word, and ordinances, when prophesying & tongues shall cease, yea when even faith, & hope shall cease: (the things believed & hoped for being fully attained) & only love shall abide, which is therefore called the greatest of the three vers. 13. The Apostles meaning also 1. joh. 2. 27. is greatly mistaken: which is not that the anointing, or spirit which they had received, set them above the Scriptures, and all outward teach: but that he needed not teach them, as ignorant of these things, which by that anointing, or spirit, were sealed up unto their Consciences: as where Paul tells the Thessaly: that he needs not write unto them of brotherly love, because they were taught of God one to love another, ●. Thes. 4. 9 his meaning only is, that they were not without that grace, but did practise it: yet doth he in the very same place vers: 10. exhort them to increase more & more. So doth john also writ that his Epistle to teach and admonish those anointed ones to beware of false Prophets & Anti-Christs of whom they were in danger, as of other evilles. Two other Scriptures are intended, but so misput, as I can not find which they are, and therefore pass them by; being also assured they can give no confirmation to this vain presumption deceiving under a show of Angelical perfection. The reason to prove the Scriptures unnecessary from the inward witness of the Father, Word, & Spirit, is very deceitful: since the inward grace doth not abolish but establish the outward means, by which it is wrought, & increased. David had this witness in his heart (being a man after God's heart) and was regenerate, and yet he desires God to teach him the way of his Psal. 119. 33. vers. 18. ● 16. statutes: and that he would open his eyes that he might see the marvayles of his law: which he professes he will not forget. And being driven from the Tabernacle, & visible ordinances of God: how did he bewail his want, & misery? Far was he from this imagined spirituality. The Apostle calls the Gospel the power of God to salvation: and exhorts Timothy to continued in it, to the Rom. 1. 17. saving of himself & others: by the ministery whereof, he also laboured to present the Corinthians a pure Virgin unto Christ. All which places prove the necessary 1. Tim 16. use of it till death, even for the most perfect. 2. Cour 2. And see whither these things led. The natural, unregenerate, and unsanctified man, can have no right use of the Gospel, and holy things: and 1. Cor. 14. the spiritual, regenerate, and new creature, needs them not. To whom then are they given: or by whom can they be rightly used? And behold Tit. 1. 1● here, the malice, and craft of the Devil, who assailing God's people continually with his temptations: from which, Peter, and Paul were not free, not Luk. 2 31. nor Christ himself, who was tempted in all points, like as we are, but without sin, would yet persuade them, they had no need of their spiritual armour, in special, 2. Cor. 7. of the sword of the spirit, the word of God: whereof even Christ himself also in his temptations had use, yea need, to drive away Satan, as he had need of Heb. 4. Eph 6 Matth 1. 4. 7. 1. joh. 4. meat and drink to drive away hunger, and thirst: though he could by his divine power have resisted both, without means. Our victory saith john is our faith: and the foundation of our faith, are the write of the Apostles, & Prophets: & is the foundation of no use for the standing of the building? or will not the enemy of our salvation easily overthrew the building, when Eph. 2 he hath undermined the foundation? Ad to these things, that the Scriptures, the law & gospel shallbe the judge of all, to whom they come. And is any man above his judge? or if this be Rome ● 12. 16. 2. These 2. 4. 1. Pet. 18. not, what is it for man to exalt himself above all that is called God? Lastly the regenerate are continually to grow in grace, & for that end to desire the sincere milk of the word to grow thereby. 1. Pet. 2. 2. But lo here another mischief: the persuasion of perfection in holiness; which these men would also have us think Mr Smith had attained, a little before his death. And it made well for the credit of the doctrine, that he did not survive: for then the imperfections of his life, would have discovered the error of the doctrine. Yea verily if this were his faith here published, it is too evident how far he was from perfection. And for the help of those who are in danger of this great, & deep seduction, I will here insert a few things touching perfection. And first we acknowledge all the faithful perfect, and that perfectly, by Christ's perfect obedience, and righteousness imputed unto them for their justification: for † by one oblation he hath perfected or consecrated for ever them that are sanctified. 2dly, we acknowledge in them an inherent perfection of Heb. 1● 14. righteousness, and holiness, which is their sincerity, integrity, & uprightness of heart in all things before God: usually called the perfection of parts: as a child, though new born is a perfect man in all the parts: & thus james saith that, he who sins not in word, is a perfect man, that is, he is able to bridle all the body. And this commendation the Scriptures given of men, notwithstanding 〈◊〉. 2. 3. their frailties, that are not hypocrites, & hollow hearted: the King. ●. 14. ●. 1. whole man being sanctified, though not wholly. 3dly, we acknowledge also in some men a perfection in degree, not absolute, but in comparison of others, though godly: and that, whereas some are but as children, and babes in grace, others are as grown, and perfect men in comparison, both for knowledge, stableness of faith, and all grace. Which two sorts of men are usually opposed as strong, and weak, in the Scriptures: unto which perfection all ●eb. 5. 12 3. 14. ●●h 4. 1ST 13. ●hil. 3. 15 ● 15. 1 must strive to attain, & not continued always children, & babes, which is both shameful & dangerous. But for any such perfection in this world, as wherein a man stands not need continually to renew his repentance, and to purge himself of the remnants of sin, casting of the old man, and putting on the new man, and to grow in the knowledge, and grace of God by the use of the Scriptures, and other God's ordinances leading thereunto, it is noon other but a most dangerous delusion of that Prince of darkness transforming himself into an Angel of light. And to let pass the common infirmities, yea (by occasion) the greater falls (noted in the Scriptures) of those holy men, of whose perfection the same Scriptures testify: as also the daily, monthly, & yearly sacrifices ordinarily to be offered of old, for all & every one of the congregation, as evidences of their guilt, Solomon teacheth. 1. King. 8. 46. that there is us man, that sinneth not; according to which is that in the preacher. Changed 7. 20. There is not a wise man upon earth that doth good, & sinneth not. And who can say rev. 20. (saith the wise man) I have made my heart clean, I am clean from my sin? And if any man do say that he hath no sin, be deceaveth himself, & there is no truth in ●Ioh. 1. 8 ●●h. 3 6. vers. 4. 8. him. For though he who is born of God sinneth not, that is commits not, or works not sin, making it his course, & trade, as it were, which only he doth, who is of the Devil, yet puts john himself in the number of them, who can not say without lying, that they sin not. Thus David acknowledgeth in general, ●sal. 19 3. that no man can know his errors, & so doth pray to be freed from secret saultes: & so doth the Apostle profess of himself in particular that he is not perfect: but only follows after, & presses hard toward the mark: & how ever in that ●hil 3. ●. 13. ●eb. 12. 1 ●om. 7. his race, he was so cumbered with that his clogging, & pressing sin, as that like a law it forced him both from the good which he would have done, & to the evil which he would not have done, & that when he would have done well, evil was present with him: though in his inward man, that is, so far as he was regenerate (which was far beyond any now) he delighted in the law of God, & served it. Lastly, if any in this life come to the perfection of leaving sinning, they must also leave praying, & so leave being Christ's Disciples; for he hath taught all his Disciples every Day to ask the forgiveness of their trespasses: yea they must be past being Godly: for, for this (because God is merciful in forgeving sins) Matt. ●. 12. Every godly man shall pray unto him in an acceptable tyme. And lastly they must be past hope of Christ's coming in glory: for every one that hath this hope in Psal. 32 him, purgeth himself, as he is pure. So long therefore as we are absent from 1. joh. 3. Christ, & till our glory in him appear, we must still be purging ourselves: which if the filth of sin were not still in us, less, or more, we need not be: as we must also grow in grace, & edify ourselves in our most holy faith, being (as we are from the truth) so far from the vain presumption of any such perfection, as is by these men intended. That the outward, or visible Church consists of penitent persons, & believing only (opposing them to impenitent and unbelievers) and that such only 64 71 Concl. are to be baptised, I acknowledge, and the Scriptures brought confirm: but deny it, opposing believers to their infants, which are neither unbelievers & impenitent, nor innocent, as is affirmed. The Vineyard, and Kingdom which was taken from the jews, is let out, and given to us, Mat. 2● 43. in which though no briars, nor brambles, nor fruitless trees might grow, yet young plants, and imps, not yet bringing forth fruit actually, both might, and may: as children might and may be in God's Kingdom, though no rebels. In Conclusion 65 the visible Church, is unfitly called, a figure of the invisible; 65 Conclus. as is the invisible untruly said to consist only of the spirits of just, & perfect men. He who hath in him true faith, and holiness, is a member of the invisible Church, and the same person making holy profession thereof outwardly, in the order left by Christ, a member of the visible Church: and the whole man of both, (and not the soul of the one, and body of the other:) though of the invisible in respect of the inward faith seen of God: and of the visible in respect of the outward manifestation before men, arising from the former. The Scriptures brought which are Revel: 1. 10. with Chap. 21. 2. 13. 27. speak of the visible Church only, & so are impertinent. The particulars which I deem amiss Conclus: 68 I have noted in the 68 Conclus. 56. Proposition: & refer the reader thither. That the Sacraments have the same use that the word hath, & teach to the eye of them that understand, as the word teacheth the ears of them, that have 74 Conclus. ears to hear, Prov: 2. 12. & that therefore they pertain no more to Infants, than the word doth; is neither true in all points, nor well applied in any. For 1. the word serves to convert men Psal: 19 7. and is to be ministered to unconverted, and profane persons: which use the Sacraments have not, nor must be administered to such. 2dly, if this (applied to Infants) were true, then should not circumcision have been administered to the Israelitish Infants, who had not ears to hear. Yet is the ground good being rightly laid (unto which that also Conclus: 73. is agreeable, though the Scriptures be brought hand over head to confirm it.) For as God by promising Abraham that he would be his God, & the God of his seed, preached to his ear, so by giving him, & his seed circumcision, he preached to his ey, for the ratification of the same promise. And so is it now with us, who have received grace to be of the faith of Abraham, having the same covenant, promise, or Gospel preached by doctrine to our ear, & confirmed by baptism to our ey, for ourselves, & our seed. To the 82. Conclus: that there is no succession in that outward Church but that all the succession is from heaven, & that the new Creature only hath the 2 Conclus. thing signified, & substance, whereof the outward Church, & ordinances are shadows, Col: 2. 16. 17. I answer, 1. That the Apostle Colos: 2. speaks only of the jewish ordinances, which are abolished, and not of the Church ordinances now. 2dly, If it be meant that all succession is from heaven immediately, it is a fantasy: if mediately, then must the outward succession (to wit of ministery) be in the outward Church, whereof it is an ordinance. And whereas the Church, and new creature are opposed, it is amiss, since the Church is to consist only of such men as are in their measure renewed by the Holy Ghost, and sanctified: and if by the new creature they mean any other thing, it is a new creature of their own making. In Conclus: 83. Where the office of the magistrate, is called a permissive ordinance ●3 Conclusion. of God, is both a contradiction, and evil speaking of them in authority. Where it is called an ordinance of God, it is confessed good, for every creature of God is good, and all his ordinances are his creatures; and so, many things are ascribed to the office of Magistrates in this, and the other Conclus: about it, which prove it to be good, and lawful in itself: but where it is made permissive, it is condemned as evil: since only evil is permitted, or suffered of God. And where it is objected Prop: 85. that Christ's Disciples must love their enemies, & not kill them: pray for them, & not punish them, etc. I answer, that the godly Magistrate may do both. Doth not God punish with temporary death those that he loveth? and why may not God's deputies, the Gods Psal. 82. ●. 6. upon earth, be minded as God herein? When the godly Kings, and governors in Israel were commanded to execute judgement and justice upon the people for their transgressions, were they commanded not to love them, & not to pray for them? When M Smith in his sickness, tells his children (as it is in the end of the book) that if he live, he must correct, & be at them, not because he hates them, but because he loves them, as God did him, doth he not answer the objection, & show the those two may well stand together, as in the private father, so in the public father, the Magistrate? Where again it is said that Christ's Disciples must with him be persecuted, afflicted, murdered etc.: & that by the authority of the Magistrate. I do answer; that those things are not simply necessary for all persons, but as God calls men unto them. And 2. both the Scriptures, & other Stories do testify that godly Magistrates themselves, have suffered these things for the Lord & his truth, & for well doing: sometimes the inferior Magistrates, by the Superior, & sometimes the Governors by the people under them. Instances Ex. 3. 1●. 12. 15. with Act. 7. 25 & 1 2. 3 we have hereof in Moses, David, Gedeliah, Daniel, Shadrach, Mishael, & A-bed nego, with Nicodemus, & others many mo. And much it is that these men should acknowledge that Magistrates are to be prayed for, & given thanks for, as the Scriptures teach. 1. Tim: 2. 1. 3. & that their ordinance is of God, & for the good of mankind, Rome 13. in the works Num. 1● 2. 10. & 16. 1. 2. etc. whereof they may please God. 2. King: 10. 30. & in all these that it is a good & lawful thing, (for no unlawful thing is of God, nor pleaseth him, nor is to be prayed, or given thanks for) & yet for it should exclude them from the Church, as not being Christ's Disciples. Doth any good 1. Sam. 18. 8. 9 12. & lawful thing hinder a man from being Christ's Disciple, unto whom all creatures, & ordinances are sanctified, & pure? or are men to be kept out Dan. 6. ● 2. 3. & 3 12. of the Church for weldoeing? Surely even as lawfully as to be received in for evil doing. They add that the Magistrate is not to meddle with religion, or matters of conscience, nor to compel men to this, or that form of religion, because joh. 7. 82 Tit. 1. 5 Christ is the King, & lawgiver of the Church & conscience. Iam: 4. 12. I answer that this indeed proves that he may altar, devise, or establish nothing in religion otherwise then Christ hath appointed, but proves not, that he may not use his lawful power lawfully for the furtherance of Christ's Kingdom & laws. The Prophet Isaias speakeing of the Church of Christ, foretells that Kings shalbe her nursing fathers, & Queens her nursing mothers: which if they meddle not with her, how can they be? And where these men make this the Isa. 49. 23. Magistrates only work, that justice, & civility may be preserved amongst men, the Apostle teacheth an other end, which is, that we may led a peaceable life under them in all godliness. It is true they have no power against the laws, doctrine, 1. Tim. ●●. & religion of Christ: but for the same (if their power be of God) they may use it lawfully, & against the contrary And so it was in special foretold by john, that the kings of the earth should make the where absolate, & naked, & 〈◊〉 her flesh, & burn her with fire. 〈…〉 This Mr Helwisse frivolously interprets of their spiritual weapons: which are no other than the spiritual weapons of all other Christians: besides that it is contrary to the clear meaning of the H Ghost, which is, that these kings should first use their civil power for the beast, & whore, & after against them to their destruction. To conclude this point then: both these men, & Mr Helw: especially, in his whole discourse about this matter labours of the common disease of all ignorant men in pleading against the use of the ordinance by the abuse: which stands either in prohibiting any thing which God hath commanded, or in commanding any thing which he hath forbidden: as indeed he hath whatsoever he hath not commanded, either expressly, or by consequence, in his religion, & worship. Lastly it is not truly affirmed that Christians must judge all their causes of difference amongst themselves, & may not go to law before Magistrates, nor use an oath. For the first head is alleged 1. Cour 6. 1. 7. I answer that Paul doth not there simply forbidden the Saints going to law, but going to law under Infidels: & that wronging, & oppressing one another, when they should rather have suffered wrong: or at lest have appointed some able men for arbitrators, to have ended things. Which course when doubtful differences of weight do arise, the members of the Church aught to take, & so to rest in their equal determinations. But what if noon of the Church can sufficiently judge of the things: or settle them in peace for after posterity? (as it may well come to pass in cases of inheritance especially) the matter may & aught quietly, & peaceably to be referred to the Magistrates determination. His office being of God, God's people may have the sanctified use of any lawful work thereof. Touching an oath. It is not the meaning of our Saviour. Math: 5. 34. 37. nor of his Apostle Iam: 5. 12. absolutely to forbidden the use of it: & to restreyn all speech to yea & nay: for than Christ had broken his own rule in his so usual asseverations of verily, verily: or amen, which are more than bore, yea, & nay. The meaning of Christ was to free the law from the corrupt gloss of the pharisees, who taught, that ●it was no byndeing oath, in which the name of God was not expressly mentioned, but the creatures only: as it was both his, & his Apostles meaning to reprove needles swearing in ordinary communication. Christ our Lord professeth of himself, that he come not to destroy Matth. 5. 7. the law, or ten words, but to fulfil it: & having taken away the curse thereof by his Death, to writ the same in our hearts, that we might also observe it, & so use God's name holily, as a part thereof. We read how God himself 〈◊〉 31. 32 swore sundry times for man's confirmation & assurance. And is 〈◊〉 man either more holy, or better to be trusted than he, that an oath should be either unholy or grievous to him? We have also for our warrant the examples of the holy patriarchs & Prophets, Abraham, Isaac, jacob, & the rest, sometimes giving unto others, & sometimes taking oaths of them, jere. 1. ● Isa 45. 23. which being done religiously, was also a part of, & sundry times put for the whole solemn worship of God; & the same not ceremonial, & shadowish; jere. 12. 16. wish; but moral & eternal. And since strifes will always be amongst men, & those many times such, as in which no sufficient testimony by men, Psal. 6▪ 10. or other proof can be had, an oath (wherein God is called to witness the truth, & to avenge the contrary) is always of use: which the Apostle directly teacheth Heb: 6. 10. An oath for confirmation is unto men an end of all doubts. The lawfulness whereof the same Apos●le doth plainly confirm, by his own practice, taking God for his witness. Rome 1. 9 & again. 2. Cour 1. 13. taking God for a record upon his soul (that is to be revenged upon him therein) that he lied not unto them. And thus much for this Conclusion, wherewith I will also conclude the book: entreating of God through Christ, that all who seek his truth in sincerity, that in the knowledge, & obedience thereof, they may please him, may both find the same, & with myself, mercy & forgiveness in all our errors, & failings of this life, which how many they are no man knoweth, nor can know, whilst he knoweth but in part, as all men but do, whilst they live in this world, & are absent from the Lord. THE END.