THEOLOGICAL AXIOMS OR CONCLUSIONS: PUBLICLY CONTROVERTED, DISCUSSED, AND CONCLUDED BY that poor English Congregation, in Amstelredam: To whom H.C. For the present, administereth the Gospel.  
Together with an Examination of the said Conclusions, by HENOCH CLAPHAM. hereunto is added a little Tractate entitled. THE CARPENTER.  Dej est, non errare: Hominis errare: Sapientis vitare: Insiptentis, perseverare in errore. 
M D XCVII.   

EPISTLE  
To all such in the church of England as unfeignedly seek jesus Christ in incorruption, Grace & Peace be multiplied unto their Consciences, Amen.  
MAny Spirits conceived in the Canicular days/ hatched in the waning of the Moon/ unreasonable men and as yet reprobate to the faith/ gone out from among us/ as being never truly of us/ They abroad in England and elsewhere/ (as Holland's Nightingales/ I mean frogs) go croaking abroad/ to the diffamation of all such as profess Christ in sincerity.  
In their song (that I call it not a Black sanctus) one/ with Manitheus and the Dokits/ sing an hy trouble (Christ is only (in effect) God and his body fantastical) Another helps Arius (he that voided his guts at a Privy in Constantinople) to sing as low a Basse: Christ is only a Creature: and because they will have something by themselves: One saith Christ was made the first day: another saith his beginning of days was from Mary and mere man. Between these steppeth in Africa's Anababtisme/ and his next neighbour Catabaptista/ and cousin German Polybaptista/ they sing an hoarse Tenor to the former/ but a Contra-tenor among themselves: the orderly Mean none of them can keep: by reason of which untunable harmony/ many take occasion to scandalise me and my brethren saying: lo these have had such a man their Teacher/ with such a people they walked: past question/ Teacher and all of them are infected with/ these heresies. But past question/ they are deceived/ if so it please them to give us leave (being old enough) to speak for ourselves.  
It is said of Eunomus/ that one of his instruments strings breaking as he was playing/ a Grasshopper suddenly skipped up to his Cithern and fell of singing in her kind (as willing to supply the string lacking. It were to be wished that when David's spiritual harp that spiritually singeth in the ears of the beloved) what time there is some breach by Schism or Apostasy/ some one of john Baptist his grasshoppers/ would rather add tongue and hand to heal the breach/ then because of such untunable startback spirits to disgorge their maw upon the whole harp. This lesson of Charity/ our Englische teachers at Midleburgh had not learned/ what time they writ their letters into Scotland/ to lessen their loves there to me and my brethren. They told the preachers there I was a Brownist etc. Some preachers believing it: They insinuate it in the pulpits. I wished thereupon a trial to be taken of my faith. A Convocation was had. Clapham cold be convicted neither of heresy nor error. Mr. Go. Bruice. thereupon reparired unto the right wo. Mr. Bowes (our English ambassador) and signified unto him/ I had been unjustly charged. Thus my countrymen at Midleburgh served me: and thus the lord served them. The lord give unto them more love towards such who love christ (as surely as they) though not so rich and glorious as they. But Satan unable to subvert us/ he labours to overthwart us and gird us with virulent speeches. And so/ all Satan's sectary spirits of (how contrary minds soever) they meet all in this period: vex the faithful and root them out of the land of the living: They jump all in one end: to work wickedness.  
Whosoever therefore wills well to jerusalem ruined and on heaps/ let them manifest the will in working well: or like the sluggard with his hands in the bosom/ let them stand by quiet/ and not discourage/ much less hinder/ those that are willing to bear the burden of the day.  
But if Sanballat, Tobiah and the residue of their mates willbe wicked: we have learned to beware of men/ as also to do all our endeavour to further the lord his work not doing it negligently.  
What my brethren herein have briefly concluded/ I have laboured to make plain by an homely examination. If there be any error herein (and we are passing suspicious of our Earth/ it is so prone to bring forth weeds/ though without sowing or setting) that/ if it shall by the word of the lord appear such/ I hope (seeing we contend for nothing somuch as the Lords will) we shall quickly stoop. But if there be nothing but naked truth (whereof we hope) then let not our symplycity/ poverty/ weakness etc. be any cause of not accepting the Lord his will to propine his golden treasure by earthen vessels: And that oftentimes by such as the glorious world demes vilest.  
I purposed next to my Bible's brief (which I also left in another land to be published/ in divers things bettered and augmented though this xii. month I hear not thereof) to have divulged a work of some more worth yer now. By mine elbow it lieth dead/ because as yet some Mynt-oyle is lacking for cawsing the Printers press to slip. Till the Lord give that passage/ accept of this Modicum for a little recreation. And if thou find thyself any thing helped thereby/ for the ways of holiness/ give the glory unto God. So let it be.  
Thine so far as thou art the Lords: Henoch Clapham.   

XII THEOLOGICAL AXIOMS or Conclusions, together with their Examination.  

Conclus. 1.  
A visible Christian. He is to us a visible true Christian, who 1 beleiveth that jesus Christ, the Son of God, is come in our nature, for the full salvation thereof: and 2 upon that foundation buildeth in a new and holy conversatio, though with infirmity, so far as the Spirit of God (by the ministry of the gospel) revealeth thenceforth unto him: & that, unto the praise & glory of God.  

Examination.  
WHo is to us a visible true Christian/ is a Question (in these days) not a little turmoylinge the heads and hearts of many. Yea/ the cross Conclusions that meinie do thereupon infer/ either giveth (in effect to all/ or taketh from all professing and confessing the name/ JESUS/ the title of True Christian.  
To avoid therefore the error of the right and left hand/ and to sail between these rocks of extremes (seeing our David's kingdom must remain as fixed as the Son end Moon in the heavens materiaall) though somtijmes by clouds end the schadowe of the Earth obscured to the eye of the Earth's inhabitants we (I. say) therefore have concluded that Person to us a visible Christian/ who 1. holdeth/ and 2. buildeth to the praise of God/ on the corner stone Christ jesus.  
First the Person beleivelh: what? That jesus Christ the Son of God is come in our nature for the full salvation thereof. First/ he beleivelh that God is: Hebre. 11.6. secondly/ that jesus Christ is the Son of God: according though the Apostles their confession: Math. 16.16. Thirdly that he is already come: and 4. in our nature. Gal. 4.4. Hebr. 2.16.17. fifthly/ unto this end: namely/ fully to save us: Acto. 4.12. Heb. 7.25.  
1. Atheists/ must believe that God is. for/ how cometh this world and all the things therein to exist/ and in their kinds to be conserved/ if there be not some Power (or God) eternal and incomprehensible/ that giveth being hereto? The Atheist coming into a stately palace/ senig no body there/ is notwithstanding forced to confess/ that the Palace was made by some/ who was before it.  
2. The jews must believe/ that Jesus is Christ. His blood remainge upon them and their Children (Math. 27.25.) The expiration of daniel's prophetical 70. weeks of years (that is/ of 490. Years/ from Cyrus' edict for building IErushalem/ unto Messiahs' ceasing sacrifice) Dan. 9.24. etc. Isa. 44.28. end 2. Chro. 36.22.23.) and the full removal of judah's Sceptre (Gen. 49.10. Math 2.1.) May teach them/ first/ that Christ is come: secondly/ that Jesus was the Christ.  
3. The Arrians and Samosatenistes must know that Christ is the Son of God/ namely/ by eternal generation (and so without Mother: and beginning of days/ and If has root/ Hebr. 7.3. (joh. 1.1.2.)  
This is/ because the father and he is one in essence) Philip. 2.6. Hebr. 1. 3. Colos. 2.9.) and not only God by Office/ as they wickedly teach.  
4. The Anabaptists must believe that (as CHrist is God and one with the father/ so) He is come in our nature/ and therefore also verily man.. If he only had essence or nature with the father/ then (God being a spirit: and a spirit not having flesh and bone/ he should not die and suffer Indeed/ but fantastically and in show: as was the Manichees fantasy. If he assumed some other Nature than ours/ then he and his Church should not be two in one Flesh (as was the typical Adam and his wife: Gen. 2.25. Ephes. 5, 31.32.) so/ neither God should be satisfied in our Nature/ nor our Nature be justified/ sanctified/ glorified. Nay/ he was the first fruits in our Nature that rose from under the power of Death (1. Cor. 15.20.) and by him (the Firstfruits) is the whole sumpe sanctified/ that by faith is united unto him. If to be in the form of God (Philip. 2.6.) be/ to be One with God in Nature: Then what letteth (vers. 7.) that to be in the form of Man/ should not (by like proportion) be/ to be One with man in Nature. Though it be a mystery: yet the mystery herein is plain: namely/ that he was the Son of god and the Son of Man: verily God/ verily Man: God verily his Father: woman verily his Mother: passable (as Man) impassable/ as God. In regard of which humane nature: he is thee seed of woman: Gen. 3.15. Gal. 4.4. And as the humane nature was assumed for the benefit of the faith full/ he is called/ Abraham's seed (Hebr. 2.16. a root springing from Ishai: Isa. 11.1.  
5. Romanistes (of what sect soever) must believe that this jesus is our full righteousness/ and redemption: not leaving any thing in the work of salvation imperfect that so we might add thereunto: lest our flesh should rejoice in his presence: 1. Cor. 1.29.30. Rom. 4.2. Hebr. 7.25.  
Secondly/ the person so believing/ buildeth upon this foundation of God/ in a new and holy Conversation/ as God his spirit thenceforth/ by the ministry of the gospel/ shall teach unto him: and that unto the praise and glory of God.  
First he knows that there is a spirit of God/ who speaketh the will of God by man.. This spirit must he know to be in essence one with the Father and the Son. 1. joh. 5.6.7. Math. 28.19. and 2. Cor. 3.17. This article (it seemeth) some Christians in the primitive age/ or beginning of Christian Churches/ were much ignorant of: or understood but confusedly: and this Definition concludeth with in it all such as have been accounted true visible Christians/ though otherwise labouring of many infirmities. Secondly/ according to this Spirits ministery thenceforth he buildeth in a new and holy conversation (jam. 2.18. Ephes. 1.4. Gal. 5.24.) And this holy building is either in perfection (and that was in Christ) or in imperfection: and that is in all his members: Rom. 7.15.23. Thirdly/ he doth is to the praise of God.  
1. First/ any Obedience (though voluntary and having a show of wisdom/ Colloss. 2.23.) is not true/ or/ holy Obedience: but only that which is builded upon true faith in Christ (for this only is as Gold/ silver end precious stones: 1. Cor. 3.12. etc.) for that only is by the spirit of God incommended to Man by the written word: 2. Tim. 3.15.16. Revel. 22.18.19. And this overturneth all manner of Obedience (seem it never so glorious) as the works of a transformed spirit/ that is not grounded upon the faith of Christ jesus written/ it being the inspired square of the spirit of God.  
2. Secondly/ he thenceforth (namely/ after the profession of true faith) buildeth (though imperfectly) in a new conversation. He rons in Christ's rare/ though with many falls/ but he still riseth by the staff of repentaunc and still setteth on forwards: looking upon the Author/ end finisher of our faith set at the right hand of Majesty: Hebr. 12.1.2. Revel. 3 1.2.3.5. And this overthwarteth first/ such as return back to their former filth. (2. Pet. 2.20.21.22.) secondly/ it convinceth such as teach by word directly or by necessary Consequent (in their Novatian practice) that amie man or Church can obey/ or walk perfectly. To what end doth our saviour command so often pardoning a brother (Math. 18.22.) or Paul will us to bear with the weak and to support with meecknes such brethren as have fallen under some tentation (Rom. 15.1. Gal. 6.1. etc.) if not because/ the holiest may he ignorant in main things/ as also fall often?  
3. Thidly/ in referring all to the praeise and glory of God/ it stoppeth the mouth of every proud Pharisee (Luc. 18.9. etc.) who puffed up with Nebuchadnetzar/ do build end perform glorious worcks for the honour of their own name: rawsing the trumpet to sound forth their alms. Such already have their reward: namely/ a little praise of Man's mouth.    

Conclus. 2.  
justification. As obedience growing from true faith in Christ, doth justify before man, who only can judge by that which is outward: so faith apprending God in Christ, doth passionately justify with God.  

Examination.  
Justification (that is/ a being pronounced righteous/ or/ just) is of two sorts: External/ or Internal. justification external (or outward) proceedeth from external Obedience/ justifiable in the eyes of Creatures. And hereof S. james speaketh (2. Ch. 18.21.) justification Internal/ is a lively apprehending of God by faith in Christ: And here of S. Paul speaketh: Rom. 4.5. etc. 5.1. Such an inward faith/ owtwardly working/ rawseth Man to be able to pronounce such a ones faith perfect/ or/ true/ jaco. 2.22. Paul's Doctrine may lift up the despairing person: james his doctrine may knock down the presumptuous spirit.  
Though the present Act of our apprehending God a father by Christ: justify with God: Yet/ seeing God hath placed/ us amongst Men/ as also he willbe glorified by us/ in the sight of Men/ he therefore hath ordained us to bring forth good works (joh. 15.8.16.) Neither let any of our Dead Fayth-linges (that have time and opportunity to work well) let them not imagine their faith true/ that is barren/ or brings forth rotten grapes. whosoever is incorporated by the spirit of God (the finger of the father) into the Vine Christ: they cannot but live by the sap of the same spirit/ and so bring forth the fruits of the Spirit. Till thou see such fruit/ what assurance hast thou of such faith? specially seeing god hath ordained faith to work/ This caused Frances Spiera (ex Henr. Pantal.) to urge S. Peter's exhortation/ 2. Ep. 1. Ch. 5.6.7.8. with faith join virtue etc. confessing therewthall/ that the work assures us of the truth of faith. Who (because he had no testimony of good works) died therefore wonderfully despairing.  
And as this may Rouse the idle spirit that thinks to go to heaven in his old deceivable Adam: so/ in doing such holy works they must not thereby think/ that it is their immediate justification with God/ but rather that is their ymmedatie justification of faith/ with men: unto whom we are enjoined to testify the inward truth of faith/ up an outward proportionable conversation.  
The not discerning of this Distinction/ cauwseth some to teach/ That so a man bring forth external righteousness/ (being of any religion speaking of Christ) he is of us to be justified: but this in the 2. part of Conclus. 1. is prevented. Others (as far on the other side) teach (at least by their practice) that so a man hold the foundation of Christian faith/ he needs not so much to regard works. A third sort teacheth/ immediate justification with god to be by faith and works.  
1. The first Sect I call/ Irreligionistes: for/ while they tolerate all religions/ themselves are Irreligious.  
2. The second Sect I call Diabolistes: because with the Devil they know and believe much good/ but they will practise no good/ further than brings in worldly advantage.  
3. The third sect/ I call Mongrels or Confusionistes: for they mingle heaven and earth/ confounding where the holy ghost distinguisheth: saying though they would have Man partly justified by works/ yet they abhor popish merit in whole or in part, But alas poor souls (were they not more confused than a Papist) they would know/ that whereby we are justified/ thereby we merit. And therefore (seeing we are justified by Christ) we well say/ that we merit by Christ.    

Conclus. 3.  
Natural man. In the Natural (or unregenerate) now naturally there is not any freedom of will, for willing, much less, of Power for doing any thing is holy, for holynes-sake, or the glory of his creator.  

Examination.  
THe Soul of Man in his frist Creation/ possessed not only with Mind will/ and power/ But also with a Mind/ minding rightly: with a Will/ willing rightly: and power (arising from them both) to do rightly/ it may then be said he had freedom of Mind and Will with ability to work well (for we speak not of that high incomprehensible Mind/ will and power communicated unto the Creature: which the ignorant not discerning they but trouble the lords waters with their Confused reasonings: speaking evil of the things they understand not) but after Man (by Woman) had transgressed/ lo/ the former freedom and power to Right/ they are deprived of (considering/ That abides and departs with the Spirit of God in his peculiar work) but still in Man abode the bare natural freedom and power (for they are natural and supernatural) but by Transgression they transgressed the bounds/ and are through God his judgement turned into the hy way of transgression.  
This we see in Adam/ who frist was willingly familiar with jehovah/ Gene. 2. but afterwards (having transgressed (neither was jehovah/ bound to uphold him) he abhorred the very approach of the Lord: Gen. 3.8. Yea/ afterwards they were so far from willing/ approving or doing of Good/ that they had not in them a right thought or any will how to do or will good for themselves or their seed/ and therefore fall of shifting of and cloaking their wickedness. God made Man righteous/ but They have sought many inventions: Eccles. 7.31.  
Thus Natural Man (in his degenerate nature) now naturally dwelleth no good thing Rom. 7.18. the thoughts of his heart are only evil every day: Genes. 6.5. neither is it in the Natural Man to direct his steps: jere. 10.23. and therefore dead in trespasses and sins: Ephes. 2.1. and in a word/ stripped naked of their former Rectitude Genes. 3.7. Cantie. 5.3. And therefore standeth need/ not to put on a piece of the New Adam/ but the whole new Adam/ which is created after God in Righteousness and true holiness: Ephes. 4.24.  
Look how much is given unto the Old-man/ somuch is taken from the New. All the lusts (or affections of the former) are but deceivable: Ephes. 4.22. And from above is every Good and Perfect gift: to look therefore for any good thing below/ james telleth the brethren plainly/ it is an Error: jac. 1.16.17. Every such Frewill man therefore is an Erratik: and if he perversely defend it/ he is a Pelagiau heretic.  
Secondly/ where as the Conclusion addeth (For holynes-sake or the glory of his Creator) it is/ to put by the Unregenerate willing/ and doing good and holy things/ neither regarding God his Glory/ or the excellency of holiness: but either it is for fear of hell-fyre/ or for some worldly commodity: and such was Balaam his will and Deed: Nomb. 22. etc. 23. etc. 24. chapters. And this is but a slavish will and a slavish Deeds: plain servitude/ no freedom.    

Conclus. 4.  
The Regenerate. The faculties of man regenerate are so far free & enabled to will and Do holy things, as is the measure of Sanctification administered. Yet this always remembered, their will willeth, approveth, affecteth further knowledge & practice of holiness, than yet is in their power.  

Examination.  
AS the old Adam (Apostate for himself and the seed of his joins) introduced Sin and death into our nature/ captiving the same unto Satan: So it is the office of the new Adam (yea the end of his appearance in our Nature is) to lose the works of the devil: 1. john. 3.8. This spiritual knot he untyes by his spirit/ beginning there to rear up/ where Satan begun to cast down.  
Satan begun to darken the mind and understanding of Yevah: that done he turns the will and all the affections after. For no sooner she conceived wrongly of God/ but presently/ she affectioneth and then practiseth against the Commandment. Now/ our Serpent (but a serpent without sting/ by his virtue curing the stinged: Nomb. 21.9. john. 3.14.15.) he beginneth with our Mind/ illuminating it with supernatural light/ and therewithal sanctifying our affections/ for flying from Evil and doing of Good. Which work of the Spirit is not ordinarily without th'external instrument of the word preached. And therefore Christ his ministers are called/ Ministers of the spirit. 2. Cor. 3.16.  
The work thus wrought/ is called a Newman: a New creature: the Image of God: the seed of God: in regard where of (for it is spoken respectively/ not/ simply) the faith full are said not to sin: 1. joh. 3.9. because/ as the Apostle exhorteth/ Sin (though it dwell) it reigns not in the bodies of such: Rom. 6.12. They henceforth being Denominated by the principal Agent in them: namely/ Spiritual/ because the spirit of god reigneth in his law: Rom. 8.2. over the law of the flesh: Rom. 7.23.  
I marvel therefore not a little/ that Many (who seem to have the spirit of God) are ignorant: yea/ be afraeyde to say that the Regenerate Man hath any free-will unto things holy/ for holiness sake. If the first Adam/ captive us/ and the second do not fire us/ what advantage ariseth by the second? surely none. If thou say/ to will good is from God: so say I/ to will evil is from the devil: and thus in thy ignorant speech/ there shall neither be good nor evil in man.. But understand/ that we speak of that essential will in our nature/ which (both in bad and good) is of god/ or/ god his Creature. This faculty of the soul (called will) if it besaid to be free unto evil/ though the devil draw it: so I mean (as verily so/ except the spirit of god be weaker than the spirit of hell) the will of the regenerate is free (according to the strength of the Newbirth) unto Good. And for this cause only/ we are taught/ and find it true by experience/ viz/ That Christ his yoke/ and commandments are not grievous/ but light. Matth. 11.30. 1. joh. 5.3.  
Otherwise/ the Spirit of hell/ and the spirit of heaven should work upon Men/ as upon logs or stones which as it is granted false in the first/ so (considereringe there is an opposition in the Spirits and their work: the one to death/ the other to life: the one to degeneration/ the other to regeneration) it must needs follow in the second. Need we have playners Evidence then this The law of the spirit of life hath freed me from the law of sin & death: Rom. 8.2. The Truth makes free; & the son makes free indeed. joh. 8.32.36. And Paul speaketh thus of experience: I am able to do all things, through the help of Christ which strengtheneth me.  
Secondly/ where it is added: The will/ willbe more than the power: it is/ for that it fares with a poor soul freed out of Satan's claws/ (as with a poor prisoner escaped out of prison: who while he would run/ is (because of some irons/ or iron frets) unable well te go/ When he is not 2 foot from the japles door/ his Mind is a mile of. This Paul speaketh to be in himself: To will is present With me: but I find not means to perform that which is good: That is/ the means were nothing proportionable to the will. Rom. 7.18. But as the old man perisheth/ the New man increaseth: and blessed are they that so hunger and thirst/ for they shallbe filled. And no marvel/ for the seed of god (though but as a grain of mustersterde) is rooted in them/ which must grow till it be a big Cedar.    

Conclus. 5.  
Baptism by a false min. Baptism in his true form (though administered by a false minister, and in a schismatical or Apostatical church) it is not to be repeated, or unto such a one again to be administered: yet neither is this sufficient cause, why anyone wittingly should repair unto such a minister or church for Baptism.  

Examination.  
seeing the Minister observeth a religious baptizing with water/ and that/ into the name of the Father/ of the Son and of the holy ghost/ there is by him performed what is essential in form/ and therefore not to be repeated without injury to the form. Besides/ the unworthiness of Giver or Receiver cannot annihilate the ordinance of God: and that we may see (1. Cor. 11.27.28.29.) where in the Church these that meddle with the supper unworthily (that is/ being unfit for the same) it yet remaineth God his sacrament/ though profaned. Even so this Baptism/ though profaned: for iniquity hath no more (nap rather less) privilege within/ then without the Churth.  
As is Baptism/ so was Circumcision/ The seal of that righteousness that is by faith/ (Rom. 4.11.) so that it should have been Given by the faithful and to the faithful and their seed (as at the first institution/ by Abraham unto his household: Yet when any circumcised under the two tribes in Idolatrous times: or under Israel the ten tribes/ in the time of their Schism from judah/ and Apostasy from the service of God unto heathenich idolatry/ such at the time of their return unto the faith were not recircumcised. This is apparent where divers such repairing unto sacrifice and pasover (unto which none might be admitted who were not approved for circumcised) they were without scruple admitted: 2. Chro. 15.9.10.11. and 30.11.18. both for sacrifice and Passover.  
If any say/ they could not be recircumcised/ but these may be Anabaptised: I answer/ they were not to be recircumcised though they could/ because so the dignity of the ordinance should have depended on the worthiness of man. Secondly/ in regard of ability they might have been cut again: because by natures help the skin might have been drawn/ and this was not unknown unto the jews/ who under the tyranny of Antiochus Epimanes did un-circumcise themselves that so they might not be known for jews/ as appeareth in the register of the Maccabees: 1. Macha. 1.16.  
Thus/ howsoever Baptism (as Circumcision his figure) be he sacrament profaned/ By and to the profane/ and so a sacrament of vengeance and judgement (as is the supper 1. Cor. 11.) yet/ error repent of/ it by the power of faith is made holy: for the Sign or external ministry of man lieth as dead/ until faith revive it: whither in old or young/ within or without the true Church.  
Neither is this a reason to embolden a man to fetch the sacrament so: no more than it is lawful for a man of knowledge and holy profession/ to go and take to wijfe a Machumetiste or profane woman/ because another man so marrying in ignorance and weakness/ may still retain his wife/ though now joined to the church. If the Marriage be made/ it must stand: if it were to make/ he should but tempt god so to match: os also (now seeing her profane/ he should cause others dame him profane. We are called priests (Revel. 1.6. etc. 1. Pet. 2.5.) because according to the proportion of the law we should (as other things/ so) discern between clean and vis clean in all our actions and choises.  
And if such Baptism heretofore reeeived were utterly void/ then all Christians are and have been unbaptised these many himdred years: seeing/ either they have been baptized in false churches: or by false ministers: or by such ministers who themselves (looking backward to the fountain) have had no better Baptism. Where is there any Baptism that hath not lyneallie been deduced from the Corruption of Rome. The strength of our Baptism is in the practice of the Apostles and primitive church for the first hundred years: and we cannot come back unto that age/ but through the Corruptest age of Rome's Church.  
If this Baptism then be wholly fallen/ then we must be all unbaptised till some other john Baptist/ or Christ himself come down again to begin and lay the foundation a new: Except it be lawful for every man to baptize/ and than I see not why others before us/ aswell as now/ did not well enough baptize.  
These absurd errors/ following upon the denial of the former conclusion/ have not been considered of many: for had they/ many poor english souls would not so have hunted after new Baptisms. And if Baptisms administered in the grossest popery/ be not with standing not to be repeated: how much less the Baptism administered by the church/ of England/ where the foundation of Christian faith is laid surely?  
If it now be replied: though Baptism have been administered in some tolerable measure/ yet it may (as the supper of the lord) be again administered/ else/ why is the plural number (Baptisms/ Heb. 6.2.) used? as also/ why doth Paul (Act. 19.2.3.4.5.) baptize some again/ who before had been baptised by john/ or by Apollo's?  
1. I answer first to the word Baptisms or/ washings: the Learned have affirmed (Beza in Heb. 6.2.) that it was the custom of primitive churches to refer baptism over unto the days of Easter and Pentecost/ forwhich cause they were called the Days of Baptism/ that is/ of baptizing Many Catechumenistes: unto which practice Master Beza deemeth this form of speech had relation. That this Epistle to the Heb. should be so late written/ for mine own part I doubt/ and therefore (though not easily be removed from such a blessed man's judgement/ yet) I cannot for the present urge it much.  
2. Baptisms also may plurally be used/ because Many were at one time baptised/ that being the time of the lords harvest/ though not at the former two times/ as/ Act. 2.41. etc. 10.47.48.  
3. Thirdly/ it was customary with the western Churches to baptize with/ 3. dippings (as signifying the Trinity of persons/ in the unity of one essence) why may not Baptismata import these immmersions in one baptism? 4. Besides/ if baptizing of feet (joh. 13.) were not a Civil/ but an Ecclesiastical ordinance (and who knows not that it was of ancient used?) why may not Baptisms have relation to this and the other Baptism this being called by some ancient the Consummation of the sacrament. Any of these 4. senses are more probable than Anabaptism/ or/ Rebaptization.  
2. To the place in the Acts/ I answer: such learned as dame Paul to baptize those disciples/ vers. 5. They expound this Baptism by ver. 6. not to be the common Baptism with water/ but the peculiar baptizing them with the holy ghost: that is/ a confering of extraordinary gifts by laying on of hands. And of this mind is Mr. Caluin. Mr. Beza and others more attended to the Original (or/ Greek text) joining the 5. ver. unto ver. 4. they observe the greek particle (de) to answer unto the particle (men) going in the former clause. Paul's speech (according to thenglish vers-section) lieth in ver. 2.3.4.5. His Action/ vers. 6. That therefore vers. 5. Paul relates to ha●t been john's action: viz/ That john baptized his disciples in the name of the Lord jesus/ after he had taught his hearers to believe in Christ. Far enough therefore is this place from Anabaptizinge/ or Polybaptisme.    

Conclus. 6.  
Imposition in some corrupt manner. Imposition of hands to the ministry of the word & sacraments, administered by an Ecclesiastical Overseer or overseers by the appointment of that church whereunto He or They so over-se (it holding the foundation of justifying faith) the hands so imposed being to a man tolerably qualified for the work of the ministry, (though otherwise, the Imposer, Imposed & Church be notably corrupt in many things) such imposition is not (upon any occasion afterwards) to be repeated, or again done.  

Examination.  
THe equity of the 5. Conclusion/ is unto this an invincible Rampert. If there be (as but One god/ howsoever corruptly worshipped by Many/ so) but one baptism (Ephes. 4.5.) though the same baptism be by many corruptly Given and Taken: what should let/ that laying on of hands may not by like proportion of justice/ pass on (without interruption) the ordinance of god unreiterate/ though otherwise corruptly Given and Taken. Specially/ if Baptism stand good (though administered in the grossest idol church and that unto unbeleivers and their seed) what should let that Imposition by and to such (as hold the main grounds of justifying faith) it should not much more remain effectual?  
If they jump over the orderly Calling or Election/ unto this Imposition: so/ much more jump they over many Orderly Trials and approbations/ for pitching upon Baptism. If the former more rude overships yet frustrate not baptism: much less can this over-leape/ annihil imposition.  
But some will say/ that hands may be oftener imposed/ as the Lord his Supper ofter administered. This is easily propounded/ but how will it be proved? Nay/ is there not far more seeming reasons why the former Baptism might be repeated? Show me somuch as one seeming argument drawn from Doctrine or Example in the whole book of good. Sic volo, sic jubeo, or/ autos ephe, will not be sufficient ground for my conscience.  
Now steppeth in one/ with an imagination of a deep difference betwixt Baptism and Laing, on of hands: for (saith he) Lay-men/ or/ the Common people may (in a Church's beginning and first razing) lay on hands (as Nomb. 8.10.) so may they not Baptize.  
1. First (for argument salt) let it be understood so/ in Nomb. 8.10. Yet it followeth not/ That whatsoever was lawful to be done then of the common people/ that also is still lawful. If they put out the universal (All) or/ whatsoever/ and say/ Something that the Common people than did may now be done: This I grant. But/ that sacramental imposition is one of these Somthinges/ how will that be proved? Nay/ mark the contrary. In the beginning of the New testaments church/ people had no such liberty: and this appeareth/ in that Christ and the Apostles from Christ/ and the Evangelists from the Apostles did still set forward this Ordinance. If Moses were same in this point: It followeth not/ that Christ is so unto his Tabernacle. Common people might Circumcise/ may they therefore now baptise? answer that: and then I shall have something more herein to say/ and yet make nothing for recapitulating Imposition.  
2. But what if the place of Numbers teach not that? Mr. Calvin. and others understand there a Part for the Whole: and comparing it with a practice of church which rather required the act of the vulgar sort/ Nehem. 10.29. it seemeth most like that by people/ he meaneth the princes of the people/ as Neh. 9.38. In diverse actions that appertained to the whole people/ only the heads of the Tribes/ or the chief of the families were elected. In this place/ common sense will tell us/ that so many thousands of people could not conveniently lay on hands.  
3. Thirdly/ whither people or the chief of the people did solemnize this action/ they had the Lord his immediate command for their warrant/ and what maketh that for the other?  
Except therefore such Imposition remain Good/ we must (as for Baptism) a wait some other callings from heaven/ that may rear up this ordinance anew: or the Prophetical (or evangelical) ministry stirred up here and there must (as did the Apostles) incommend this ordinance unto others: which if: yet it camnot make all the former of none effect: considering some true prophets have had the convoyance of the former.    

Conclus. 7.  
Infants bapt. Infants under the tuition of the faith full, are all within the covenant, & capable of Baptism.  

Examination.  
THat all infants (under the tuition of the faith full) are all within the Covenant/ appeareth in jehovahs' pronunciate to Abraham/ I am thy god and the god of thy seed. But no body doubts that the faithful) their infants undes the law were within the Covenant: but how is it apparent that their seed under the Gospel/ is within the Covenant?  
1. Thus: If the law (who was but a whipping schoolmaster unto Christ) accepted of Infants/ then muth more the gospel.  
2. Or thus: whom God once in truth accepts/ them he never in truth rejects. These two arguments can by scripture never be gaynsayde.  
But to speak plainer: the former promise and covenant to and with Abraham and his seed is indeed gospel and the strength of the Gospel: Galat. 3.8. from whence I thus reason.  
3. Whom the gospel doth accept/ the gospel doth not reject (except they will have two Christ's/ and two gospels: but cursed is he that so saith: Gal. 1.6.7.8.) And the Gospel accepts/ as before/ etc.  
But the Catabaptist will not stick to grant Children of the kingdom and within the Covenant still: Yea/ the anabaptistical sort of them/ that all children in the world (by virtue of the second Adam) are within the Covenant: but then they deny the seal of Baptism unto them all/ until they have Actual faith.  
Only here concerning the infants of and under the custody of the faithful: the former sorts of arguments that prove them to be within the Covenant/ to also prove that they are in infancy capable of the seal/ thus:  
1. If the law sealed infants to mercy/ then much more the gospel.  
2. If God once accepted of infants to the seal of mercy/ then etc.  
3. If the Gospel once sealed infants/ it ever sealeth such infants? except the gospel (and christ the foundation of the gospel) be yea and nay: But this is false: 2. Corrinth. 1.20.  
Obj. Not being able to give direct answer to these arguments/ they thus wrangle: Some may bewithin the Covenant and yet unsealed: for females under the law were within the Covenant/ yet unseald.  
Ans. To omit this/ that females were then sealed in the Male/ until a virgin female had brought forth a Male/ for recovering that which Hevah lost (for who knows not that she was of Adam's bone/ and was also called Adam) to pass by that/ what rhyme or reason is there in this argument: Some infants have been within the covenant & unseald: therefore all infants within the covenant are to be unseald.  
In Cambridge/ this would be called Tom Skulls argument. Some have/ therefore all are. From Some to Some/ may be some conseqution: or from All to some. If because some then within the covenant were unsealed: now some within the Covenant are to be unsealed/ then we pray them/ let the seed of unbeleivers (whom they say are within the covenant) be those Some that are to be unsealed.  
Obj. For want of matter they give us more words/ and say: Circumcision was a sacrament of works/ but Baptism a sacrament of Faith.  
Ans. Like lips/ like lettuce: for our saviour saith that Circumcision was not of Moses/ but of the fathers (joh. 7.22.) and blessed Paul saith that Circumcision sealed faith: Rom. 4.11. and in the 13. vers. that it sealed that promise that was not by the Law (that is/ by the works of the law) but by faith. And the time of the gift thereof (vz/ after he believed/ not after he wrought) makes the case plainer.  
Obj. Ay (saith the blind Catabaptiste) after Faith they should be sealed/ because Baptism seals faith.  
Ans. So Paul hath taught that Circumcision only sealed Faith/ yet I trow it also sealed Infants of the faithful that yet professed no faith but in and by the Parent: And therefore Abraham's children had faith Actual in the Parent (of whose loins they were until they Apostated by rebellion) and faith imputed unto them.  
Having no reason they first ask/ why the first day is not still kept? Secondly/ what one precedent we have in the new testament of an infant baptised?  
First/ for the day I answer: That external ceremony is put away together with th'external sign Circumcision. The day and the sign came in together/ no marvel then if they depart together. Secondly/ no man deemeth it simply unlawful to baptize the 8. day. Thirdly/ if that 8. day was partly a figure of the day. (after the 7.) wherein our Christ rose for our justification (which is in a sense the 8. day. joh. 20.26.) and so therewithal of our lords day/ it may then teach/ that the lords church (provided they be not in the unconstituted wilderness) it is (that being the special day of Convocation) to be observed for Baptism.  
For the other question/ I will first answer with another question: Is nothing warrantable whereof there is not direct and express warrant in the new Testament? Indeed such teachers flatly reject the old testament. May a man marry with his sister? No. How proves thou that by the new testament? The 1. Cor. 5.1. is of a mother/ and I talk of a sister. It may be/ that that Incestuous person was one of these madding spirits that thought nothing of the old might stand with the New/ without express warrant in the new. Secondly/ it is said the whole household was baptized/ Act. 16.15. et 33. as it is said that all Abraham's household was circumcised/ Gen. 17.23.27. (the one eye looking to the other/ for likeness of speech and action) shall we think that there was no infant/ nor any one but could profess true faith? It is absurd. Nay the Apostle telleth the jailor plainly/ that if himself believe/ his whole household (that is/ such as were under his tuition) were within the compass of salvation. He doth not say. If thou and all thine household believe: but/ If thou believe. And indeed so it was with Abraham/ he believing (the lord looked not if his household believed) together with him/ his whole household was sealed.  
1. Let the Catabaptists know therefore/ that with Herod's servants (Math. 2.) they but butcher infants: denying that comfort now unto the faithful parents'/ which at first was given unto the father of the faithful.  
2. Nay let them know that Christ his coming deprived none of former comfort/ but indeed added unto the same. The bloody cutting/ he hath converted into an easy washing. The female that before (after a sort) stood of/ he hath now received in: and therefore now no difference betwixt Male and female/ for we are one in Christ: and if Christ's/ then Abraham's seed and heirs by promise: Gallat. 3.28.29. and if hepres by promise/ then to have the seal of the promife/ as before is proned.    

Conclus. 8.  
Sacraments. Ceremonial, or, sacramental Seals ordinary, incommended by Christ unto the church of the new testament, are Baptism, the Lord his Supper, laying on of hands.  

Examination.  
A Sacrament/ or Ceremonial seal/ according to Definitions later or Elder/ with one harmony of consent/ is/ A Ceremony instituted by the lord, bringing with it to the faithful receiver some celestial or spiritual blessing signified thereby. And therefore it is commonly said that a sacrament consisteth of a Sign and a Signified thing. But because every Sign signifying something is not an holy signifier/ therefore only the Author of holiness/ is Author of these sacraments that promise spiritual giving.  
The first two/ Baptism and the Supper is now a days commonly (as only) received sacraments: therefore I need not to examine them. Only now thus much.  
1. The Sacramentaries/ who make them naked representative signs:  
2. The transubstantiators/ that think the Real signs to be turned into the things signified.  
3. The Consubstantiatours/ that think the thing signified to be really there present together with the signs:  
4. The Polybaptiste, that would have Baptism administered 1. in Infancy: 2. in Adolyscency: 3. after the committing of every great sin? all these we explode for fanatical.  
touching Imposition (or/ laying on of hands) I have long wondered why men durst not plainly teach it a Sacrament. It seemeth/ because either men have begun ministry of word and sacraments without it/ what time they have departed from Rome's Church? or else esteeming their whole ordination there had for an Idol and a thing of nothing? they therefore have (not knowing how to come unto better) been contented to let it pass away on a sound/ not saying so much as/ God save it.  
Yet/ because no iniquity of times shall utterly eat out the lords truth (for then/ contrary to Christ his promise/ Hell gates should prevail) Therefore/ as the Church of Rome hath kept the footing of this (though with apish spattering and shave) so Mr. Calvin in his Institution/ Mr. Cartwright against Doctor whitgiste/ Mr Dudl. Fenner in his Method of Theology/ and others/ they have not only taught the sign or external Ceremony/ but also the thing signified: first/ The minister thereby was assured (being faithful) to have the Lords hand with him: 2. The people they thereby are to learn subjection unto the Lord's ministry/ with expectation of blessings thereby.  
If our Prescisians of all sorts/ dare not (because the Papists hold it) pronounce it a sacrament/ lo/ their betters have taught it to be a divine Sign of a thing signified/ and what call they that? If they say/ it is a sacrament indeed/ but of another kind/ they then say nothing: for they teach not in their halfpenny Catechisms/ how many kinds/ but how many Sacraments. Yea/ every where/ they beat upon two/ only two/ because indeed they will be examiners of them two: but not a word of laying on of hands (though the holy ghost teach it to be one of the beginnings of Christ's foundation: Hebr. 6.1.2.) For if they thought it effectually (as the two former) than it may be some of the people would examine them/ namely/ if so hands have been laid on them/ with how/ where/ when? Then it may be/ some of their sheep would bid the sheopherd stand back from the supper (aswell as he bids them) until he had publicly by repentance put away his error. I would our other people would once (while it is called to Day) look unto such Elders and Deacons/ as never had sacramental hands upon them.  
But to cease harping on such an unpleasant string/ we first understand that there be three sacraments: and of these three/ the first two are Common to the whole Church: the third is peculiar unto Som. The profane administration of Baptism and the Supper/ it falleth out through the neglect of the third. For if (as Paul admonisheth 1. Tim. 5.22. Hands were laid suddenly on no man/ Then the lords people should not be so cumbered with Dunces and pot-companions.  
That we speak of Seals ordinary/ It is because we otherwise know that Oyle-unction (ja. 5.14.) It is a sacrament incommended to Christ's church/ but extraordinary/ for it was not to the whole church: as also/ it contained a miracle/ namely/ of giving soundness to the sick body: vers. 15. and Mark. 6.13.  
Till therefore the Romanistes do join the Miracle to their conjured ointment/ we can neither take them for such Elders/ nor their work wrought any sacrament/ more than the Apothecaries uncting of stonned joints with nerve-oil: nay/ not so good as that/ for I thereby have quickly seen a change/ from sore to sound? but most commonly after their unction/ the weakst holding the candle (it may be with the help of another hand) he tolles out his passing-peale. If such had come unto job/ (Ch. 13.4.) He would have said/ ye are all physicians of no value.    

Conclus. 9  
Majestracie. A Magistrate becoming a member of Christ's church, he may yet bear the sword.  

Examination.  
THat the Magistrate may become a member of Christ his Church/ Anabaptist/ Catabaptist and all grant: but that he may bear the sword after he profess the faith of Christ/ that they deny: yea/ many of them/ that he may retain no Civel office.  
For Civil office/ let them remember/ that Erasmus (Rom. 16.23.) Cornelius (Acto. 10.) Sergius Paulus (Act. 13.) as also it is altogether unlickly/ that the Saints in Caesar's house hold (Philip. 4.22.) should carry no Civil office/ he being the great Monarch of the earth. But if it may appear that a Christian by profession/ he may lawfully bear the sword/ then there is no question to be made of the other: though the former precedents have put it out of all question.  
1. Tell these Men that john Baptist (Luk. 3.14.) willeth not the soldiers to lay aside their sword/ they answer: as yet the Law endured and the law permitted that. But they must know this place sitteth nearer their shoulders than they are aware: first let them know that the Law endured unto john (Luk. 16.16.) but then the kingdom of heaven (or new testaments church) begun to be builded. Badly had john builded if he had not gathered unto Christ and his new Church. Nay he prepared the way and hewed smooth the cragged things/ and from the beginning of his preaching they entered into this kingdom by violence. In making john herein a legal and not an evangelical preacher/ they injure his ministry.  
2. Tell these men that Isaiah prophesying of the glory of the new testaments church (ch. 49.23.) he saith that Kings and Queens should be nurse fathers and mothers unto it: they answer: True: the Church being within their Dominions (as we are now within this kingdom of hy and lowe-Germanie) they shallbe compelled by the lord to permit us an foster us. But hereto I reply: if this be that Glory he foresees in the spirit/ then surly he foresees no new thing (for Nebuchadnetsar, Euilmerodach, Cyrus, Darius, Ahashuerosh, etc. they brought this benefit unto old mother Zion/ yet stood aloof for joining in religion) But Isaiah here foresees some new thing/ and therefore ver. 22. he crieth Behold (as the Angel speaking of a new thing (Luk. 1.31. etc 2.10) crieth/ Behold: and as themselves in the like occasion. Ch. 7.14. Behold a virgin shall conceive: This evangelical prophecy therefore is no otherwise performed properly/ then by adding kings and Queens unto the Church together with their dignities? as Revel. 21.24 26. The old church had typical kings raised up in her own bowels/ but no Gentele kings added unto it: we never heard of any such to become proselytes. This scripture therefore is by them as much abused.  
3. Tell them that it is by the Apostle termed an Ordinance of god. Rom. 13.2. they answer yea: but an ordinance only without the Church. Tell them that there is no Ordinance established by god unto the Conscience of his Saints/ but that Ordinance may be within the Church/ and only in the Church receives his peculiar sanctification: they absurdly answer: nay: the Ordinance of being a king/ as it was first without the Church/ so it was afterwards given unto the Church in the person of Saul in the lords wrath for whipping Israel: 1. Sam. 8.4. etc. I answer: first it is a lie to say that kings were not in the church before: for/ judg. 17.6. etc. 18.1. etc. 19 1. the holy ghost attributeth the wrack of Israel to want of Kings namely/ because there then was not kings as before. King's therefore were Moses, joshua, and the judges. By the way/ let some in Scotland/ that harped at my calling joshua (King) hereafter lay their hand on their mouth. Secondly/ the being of a king was not given in wrath (for the want of a king before was a sign of jehovahs' wrath against Israel/ but the giving of Such a king: viz/ a king like the kings of the Gentiles: that is/ a Tyrannus king: one that should transgress the limits of a King: and so afterwards it is explained in particulars: 1. Sam. 8.11. etc. But this Tyranny of his (say they) was god his ordinance and therefore lawful in Saul. I answer: If it were lawful/ then it hews their own shins/ who first said it was god his ordinance that only should have been without the church/ as also/ then Tyranny is lawful both within and without the Church.  
To say/ joshuahs' spoiling of jericho was lawful/ true: because god had appointed him (a figure of jesus) to root out such as would not be one with his church. This was no tyranny: but justice/ not against/ but for the Church.  
Besides/ to say that saul's tyranny was god his Ordinance/ therefore lawful: they may so say: God Ordained Absalon to lie with his father's wives (1. Sam. 12. and 16.22.) therefore Absaloms' fact lawful.  
Nebuchadnessar was ordained for jerusalems' destruction: and so were the Romans' (called by gabriel) the Army abominable: Satan ordained to smite job/ therefore their facts lawful.  
Filthy Conclusions. Do we not talk of divine ordinances enjoined to the Consciences of the saints? While they talk of an ordinance divine/ they neither know what is Ordinance, or divine. We talk of Callings or offices appointed by god/ by reason whereof the faithful their consciences are tied. Nay the Apostle saith/ that is an Ordinance or conscionable office/ for the punishment of Evil/ and for praise and wealth unto the good: Rom. 13.3.4. and 1. Pet. 2.17.18.  
Marriage is a divine Ordinance/ though without the church: so is the place of a Master: the place of a father: the calling of a Servant: yet none of them but retain these divine Callings after they come to Christ: so fares it with magistracy.  
4. But all the former strings of their bow broken/ they think to smite all dead with this pitiful argument.  
what soever was a figure of a thing to come, that is by christ his coming abolished.  
But the place of a king & the bearing of the sword civil, figured Christ & his sword spiritual:  
Therefore abolished.  
THis their Argument stands in the Mood of pitiful complaining: A child will wipe it of his finger's end. Not to meddle with the Proposition/ they must know their Assumption/ if it be particular (namely/ if it speak of Some king & his sword, than we grant it: The typical king & his sword is abolished: But if they understand it universal, of All kings & their sword, (as they do/ or else they fight not with us/ but their own shadows) than we flatly deny That all kings & their sword figured Christ & his sword. Nay they themselves grant all our magistrates still to be God his ordinance/ and an ordinance not by Christ abolished: therefore themselves/ confute themselves.  
Some of their Basilisk faction from the words: Ye are Christ his fremen: did teach servants to run from their Master's/ I look when (from Math. 23.8.9.10. Be not called Mr. Doctor, nor call any on the earth father) I look (I say) when they should affirm all Mastership/ Doctorship or Teacher's place/ and fatherhood abolished by Christ.  
They brag of speaking but as the scripture speaks: so may they teach children and servants not to say Father/ Master to any but to god/ and yet speak but as Christ speaks. Oh filthy spirits troubling the waters of god with their feet: will they never leave perverting?  
Maiestracy and all these are commanded in the first Commandment of the second table. Abolish one/ abolish all: Bar one without the Church/ bar all: and so we shall have but 9 Commandments.  
The end of bearing the sword is/ to defend the Good/ and to punish the Evil: for he beareth not the sword for nought: Rom. 13.4. which is the same end with that for which Israel's Governors bore the sword. Lest therefore I should be like the fool (in answering his endless fooleries) I therefore (according to salomon's advise: Prov. 26.5.) Will now answer him no more. God save our Queen Elisabeth.    

Conclus. 10.  
The first day of the week, is by Commandment divine, enjoined the new Testaments church (as the seventh unto old mother Zion) for peculiar exercises spiritual.  

Examination.  
AGainst this Conclusion Anabaptists and Atheists bark. First we will hear their barking/ and then cast a crust in to the Dog's throat.  What soever was Ceremonial, is abolished. But the observation precisely of a day for spiritual exercise was Ceremonial: There fore every such day abolished. 
What if I grant them the whole Argument (viz. That every Day that was ceremonial is abolished) what then? I speak not of a Day that was/ but of a day that is: namely/ not of such a Day as was once Ceremonial (for the first day of the week/ was never such a Ceremonial day) but of a Day that now IS institutued in the new Testament: Their wind therefore shakes no haner.  
Yet because such a spirit shall not have his own will (to pass by the first proposition) I demand of him what day it was/ that was so Ceremonial? was it the Day of Easter, of Pentecost, of Tabernacles, new Moon, months, Years? None of these I plead for. But it was the Sabaot (or 7. day) that he specially speaks of: and this day he would have Ceremonial/ from Colos. 2.16.17. and therefore to end in Christ. What then/ I speak not for that 7. day/ but for the Day after/ which is the 8. in regard of 7. geingebefore/ and is the first day of the week in regard of the week/ Ye (as before) to cross the spirit in his way/ who envies not somuch the Day as the exercise (because the standing and falling of Religion resteth in the precise observation of some Day) I demand of him how he proves that 7. day a Ceremony.  
He saith it was a Ceremonial day/ because it enjoined Rest: Then/ Rest is the Ceremony: and what signified that? That Christ was our Rest/ and in him only we could have Rest. Well said: then when Christ the figured Rest is Come in the flesh/ we must no more observe a Day of Rest: for that (after a sort) should teach that Christ were uncome. But what if I should say that it figured not only that Rest which we should have by his incarnation/ but also (if not only) that Rest which we should have by his repair from heavens/ when in that glorified appearance he shall restore all things: and so there upon/ I should infer a Day of Rest until his appearance/ though partly Ceremonial/ would not this on the other hand/ break the head of the latter part of your first proposition? I trow/ it would.  
But he thinks that the former place out of the Colossians, proves that every Sabaot is abolished by Christ his former appearance/ But if I should say that the plural number there sabbaths, signifies all the days of sabaot joined with the Pasover day/ (which indeed livelily set out the Rest and Life we should have in the lamb Christ Crucified) and that it signifieth not the weekly sabaot, would not this put the straying spirit to a foul plunge?  
But what if I deny the weekly 7. Days rest/ to be a Ceremonial rest: Nay what if I prove it thus?  
All Ceremonies precise, figuring the saviour to be slaughtered for our sin, were instituted for Adam only after he had sinned & so stood need of a saviour:  
But the 7. days rest was enjoined Adam before he had sinned: Gen. 2. therefore no such Ceremony, if any Ceremony:  
Heir the adversary stands/ as having looked on Medusa's head: And now he demands this Questios: If the 7. Days rest were not Ceremonial/ how comes the day then to be changed? I answer by another question: what if the number of seventh was a figure/ and therefore changed/ though not the Rest/ because it was no such figure/ remaineth still: but translated unto the next day after: seeing Bodies Rest is of absolute necessity far the Churches spiritual exercises? Silly people/ why may not that days rest be translated now unto another Day: as well/ as the old Testament his laying of hands upon Levi be translated unto the evangelical ministry?  
Thus the fanatical spirit is every way hindered progress: it now remaineth to prove the First day a divine Commandment for such exercise: and that thus:  
That day was so sanctified by our saviour in his own person: by the Apostles and by the primitive Churches, according to divine injunction.  Therefore to us a Commandment divine. 
FOr the Antecedent: First our Saviour that day arising (and therefore called the lords day: Reu. 1.10.) he preacheth/ from Morning to late night and that 5. sundry times. Secondly/ the Apostles the same day convened/ as also the 8. day after (it being the same day seven-night) what time (one saviour omitting the week days) he schooled Thomas/ who the former Lords day had been absent. Thirdly/ the first churches so meeted/ Actor. 20.7.11.  
Lest this Trine-presedent/ seem notwithstandinge to leave it as a thing indifferent (for usually the observacom of the day/ is left to the liberty of the Church) we must understand that Blessed Paul had incommended the religious observation of the day/ unto the Churches/ as 1. Cor. 16.1.2. where flatly he numbers it among the Ordinances he had enjoined upon the Churches: and I trow/ Paul was A master builder and that a skilful. (1. Cor. 3.10.) and if other Ordinances (as estaelishment of Elders Deacons etc. were Divine and commandments from God/ because delivered unto the Churches by these skilful Mr. Builders/ surely we must hold them very unskilful Bvilder's/ that either abrogate this Ordinance/ or do teach the observation of this Day/ to be indifferent/ and humane/ Such unskilful bvilder's/ have been a cause of such absurd heresies.  
Blessed john (Revel. 1.10. etc. being in the isle Parmos' exiled and alone) it seemeth he religiously observed it: Yea the Lord then (and no other day) delivereth the new Testaments prophecies unto him: he being fittest to be rapt in the spirit/ what day/ he specially set apart for spiritual contemplation. Why should the Apostle be so precise in mentioning the day/ if it were not to teach us/ specially that day to addict our minds to spiritual speculation/ that so specially that day/ we may be from above endued with Revelation?  
If there be not not one day of Seven/ by divine ordinance to be imposed on the Church: then wipe out the Decalogues fourth command/ and so there remaineth one less in the Lord's calendar. Will they never learn that the equity of every Command/ is so far from giving us liberty/ as it lieth us more strictly under Christ unto all exercises of the spirit? And even herein must our righteousness exceed the righteousness of the Scribes and Pharisees: else we are unfit to enter into this kingdom.  This is the Lords day and it is marvelous in our eyes.   

Conclus. 11.  
No Person may separate fully in fellowship spiritual, from such a Congregation truly Christian whereof he hath been a member, by peculiar profession, except such a Congregation be first convicted of obstinate Rebellion, or else do unjustly hunt after the spoil of such a member.  

Examination.  
FIrst/ let the Congregation we speak of/ be rightly conceived: and then we shall speak of the separation.  
The Congregation we speak of/ is such a fellowship of people (more/ or few) as is truly Christian: that is/ not only professing Christ/ but professing of him truly. And lest any Catharist (that speaks of perfection) do stumble at the word/ Truly: we therefore notify/ that by Truly, we mean not perfectly (for we but see in part/ and practise in a less part/ as in the 4. Concl. is proved) but a professing of the true Christ unto their full salvation, as in the 1. Concl. building upon that foundation in a new and holy conversation/ so far as for the present they see and are enabled by god.  
As for a Church whose prayers, preachings, practices are laid upon a false foundation/ a new devised Christ, from such a Congregation a person (at the first sight) may fully separate in spiritual Communion: only/ seeing God hath now opened his eyes/ and there he was a professed member/ it shallbe duty to Communicate that he seethe unto such a people/ that so they (together with him) may repent/ and so lay a true foundation of faith. Revel. 18.4. jer. 51.6.9.26.  
But provided the Congregation be (as before) truly Christian/ he cannot symplie (that is/ without all exception) fully separate/ but he doth violence unto Christ the corner stone of that groundwork. If he espy corruptions in faith or Manners: such Corruptions he must at the very first insight separate from/ but keep one with them in the part uncorrupted. By such separation/ he teacheth them both by word and practice (the best Manner of teaching that can be) to separate also from Corruption: and by such an union with them/ he shall also teach that all union is to be in truth and for the truth. Such separation and union was in some of Sardi, Reu. 3.4. some of Thyatira, Ch. 2.24. In not seperatinge from such evil/ they should first sin presumptuously/ secondly/ strengthen the hands of the wicked: and by not keeping such union/ they should be found first cruel towards the truth: secondly be deemed uncharitable: thirdly/ give suspicion of falling away from all truth in Religion/ under a colour of hating corruption.  
Two causes therefore of separating fully in fellowship spiritual/ from such a Congregation as hath truly professed Christ/ there seemeth unto us (for the present) sufficient and lawful. The one/ if so they/ have been orderly convicted of obstinate Rebellion: the other/ if so they seek the spoil (or life of such a member/ unjustly.  
touching the first/ we se that after the Lord his prophets had convicted judah and Israel, of obstinate rebellion (Hos. 2. Ezek. 16.52. jer. 3.8.) They put the Bill of Divorcement into their hands/ and so cut them of: Hos. 6.5. until they returned by repentance. This course might the house of Cloe. (1. Cor. 1.11.) Have taken with Corinth/ had they (after Paul's convicting them) persisted rebellious in the matters convicted. But as Cloe (and others of like spirit) did not presently reject Corinth (though no doubt they had dealt with them about their Corruptions/ before they writ to Paul thereof) but themselves not prevailing/ they lovingly sought further means for their Conviction and urging repentance: so/ every person that in his own eyes/ is presently righteous in his own cause (specially in matters disputable and doubtful) is not readily to reject the congregation for not accepting his admonishment/ but charitably seek further means (if yet further means be not dammed up) for helping that which (in the body) is halting/ to be turned in to the way and healed: And this may be a cooling ●arde to our right Brownistes (if so any may rightly be so called) who (have they no more substantial knowledge/ for discerning things different/ then Tom skull, or Balaams' Ass when he was at home in the stable) they upon every sly and unstaid crochet/ buzzing in their ytchinge ears/ through the suggestion of Ahabs' spirit/ do fly the Congregation/ grinning and barking like dogs of the evening against all such as will not presently conform to their Opinion: it may be/ to slap up a little of their disgorged vomit. Let such read/ Heb. 10.24.25. and so to the end: surely/ our souls have no pleasure in such: and somuch the rather/ as we cannot see thes Schismatical Apostates come home by repentance: but seem to have committed such a sin/ as therefore the lord dammeth up the way to repentance.  
The other cause is cruel persecution/ when as such a member cannot stay in any communion with them/ but with likely spoil and peril of life. In such cases the prophets fled: 1. King. 18.4. end 19.3. The Apostles fled and were bid to fly: Math. 10.23. The saints fled: Act. 8.1. and Heb. 11.37. Many such/ as of whom the world were not worthy/ wandered up and down in sheeps and Goats skins/ being destitute etc. Nay our saviour himself divers times (though he knew his time of suffering was not yet come) he secretly fled: how much more in such case may we? If any say: few of these flights/ were from such people as were not first God his church: Let it be so. If we may fly from an holy people by reason of outward persecution/ then much more for inward persecution. And this overthwarteth such (I speak only of such) pharisaical Prescisians as have taught their people that Clapham and others such/ may be known for false prophets/ if but in this: they fly for fear of the sword. If it be truth they teach, they would stay & seal it with their blood.  
Of pestilent locusts/ faced like Men/ but tailed like scorpions: We are willing (though not wilful) to offer up our lives when God will, we sometimes fly hin the body/ but stand by the Truth (though with some weakened) whereof god hath assured us: You stay grazing upon the green things with your bodies/ but you fly from the truth/ whereof your tongues have spoken/ and your fingers have written/ what time your consciences/ were first there with convinced. But you must slubber your children's bread over with a little such counterfeit honey/ or else they would not so easily swallow the Leaven of the Pharisees.  
The Arch-bisshop of Caunterbury (as I was told) sitting once in examination of some/ he said/ that if he were of cartwright's opinion/ he would be of the Brownistes practice. He plainly saw your Opinions (I speak of many of you) and your practices to be contradictory. And surely/ were I of full mind with some of your writers and teachers/ I should with the right Brownist dame every speaker and communicator with you to be flatly visible Antichristian; where (as I cannot subscribe unto you in every thing) I verily believe many in that land/ to give such testimony of Christian obedience grounded on saving faith/ as I need not fear to believe them to be true Christians. Leave you your halting betwixt two: either practice that you teach men: or teach men no more than (if yourselves will not) you can be contended they practise: Some of you sent word into Scotland/ that I fell from your Sect/ twice to the Bishops twice to the Brownists (4. lies at a clap) if I had done so/ first I had fallen to such as whereof there have been as true Christians as you/ at least: secondly/ I should but have played turn coat/ as have a number of you: and so your brother in that/ though not in other things.    

Conclus. 12.  
That is to us a true visible Christian church, 1. Gathered, 2. Established, 3. Absolute in her parts, which consisteth of a company of people, believing Christ jesus the son of God by the holy ghosts overshadowing, to be come in our nature for the perfect salvation thereof: building upon that foundation &c. (as in the 1. Conclus.) such a people Gathered together in the name of Christ, are, 1. a Church gathered: 2. such a people entering into Covenant of spiritual building together, is a church established: 3. such a people, enjoying their house Officers, is a church absolute in her parts.  

Examination.  
THis Conclusion touching the visible Church of Christ/ doth sever itself into three Considerations: which by ignorant men not discerned/ they confusedly speak of a Church/ as of other Things.  
First into a Church gathered:  
Sec. into a Church gathered and established:  
Thirdly/ into a Church gathered/ established/ and absolute.  
IN the 1. Conclus. we have described a visible true Christian: now we affirm/ that a Company of such people (so believing and obayinge) being now Gathered together in the power of their Christ/ be to us/ a true visible church/ in the first sense. Sec. they so gathering and covenanting/ are a Church in the second sense. Thirdly/ they so gathering/ covenanting/ and possessing their proper officers/ they are a Church in the third sense.  
In wihich sense of the three soever we speak of/ it still propoundeth unto us One sort of people (such beleivers and Obayers) whereof the true visible Church of Christ/ can be said to consist of. And surely/ the former Notes or marks do propound unto us more certainly/ which is a true church/ then the Common received Marks of preaching/ Sacraments/ discipline. because there may be a Church of Christ/ or/ a visible people of God/ where the said three Murks are lacking. As also/ a people may enjoy some of the said marks (as true preaching) and yet be as far from a true visible church/ as was the Court of Festus and Foelix. If we desire infallible notes of a true people/ we must have such Notes as Deliver unto us the essential form of a Church: which is such a Mark/ as never can be lacking from the Church: else Logicians know/ the Axiom breaks the head of Kata Pantos', etc.  
The General/ or/ Matter of a visible Church/ is People: the Difference or/ essential form/ is/ true faith with obedience/ as before. where such Matter and form meeteth in Gue/ there is an house spiritual: Act. 2.24.44. 1. Ti. 3.15. the Efficient cause whereof is/ God: by the instrument Outward and inward/ the word and Spirit: the final cause (in regard of God) is/ God his glory: in regard of his Church/ their Salvation.  
That such a people only do constitute a true visible body/ as the scriptures are open enough/ as also the Ancient writers/ so (because our late men are so addicted unto some late writers/ let them hear Mr. Cartwricht (1. Reply. pag. 34. There be in the Churches of Christ no dronckerds nor whore mongres at lest which are known: and Mr. Oud Fenner. (in his Meth. Theol. lib. 6. Cap. 1.) Caetusille etc. That Company (speaking of a particular Church) so ordained/ aught to be pure from all pollution etc. Psa. 15. etc. 27.8. etc. 29.9. Isa. 4.4. 1. Cor. 3.16. etc. 5.11. 1. Tim. 3.15. Revel. 1.13.20. and hearken unto Doct. Bilson in his privileged book (perpet. Governm. cap. 10. pag. 155.) To the first Churches came none but such as were willing and Zealous/ without all compulsion (by Coming/ I charitably understand/ Coming into Communion) To ours come all sorts/ Atheists/ hypocrites/ and how many forced rather by law/ then led by Devotion: Yea would to god it did not often so fall out/ that in many places the richer and wealthier men either regard no religion/ or secretly lean To the worst. All which teach what kind of people are to be received? 2. are to be retained in spiritual communion/ or/ Church fellowship.  
And indeed we see that the blessed ministry of the Gospel was first the axe that hewed these living stones for our Salomons temple: as also that when any stone burst out into spiritual defection or backsliding/ it was either presently cured and faster mortized by repentaince/ or else it was thrust out of peculiar communion/ until by the axe of excommunication/ the rough things were made smooth/ and the haughty things/ humbled: 1. Cor. 1.5.11. with/ 2. Cor. 2.7.8.9.10.110.  
Such a people therefore gathering and thus covenanting to walk/ are a Church gathered and established: only/ to the absolutinge or perfecting of this Church's Order/ there is required further/ an election and Ordination of Officers. As a little City compact in itself/ it must out of itself/ or by the coassistaunce of some syster-church/ make choice of meet men for the oversight and service of the City or house of god. Otherwise (if there be no king in Israel) every man will do that which is good in his own eyes: every man willbe a prophet in his own conceit: jack Cade willbe Lord Mortymer: and Hobbinoll set as good a gloss on scripture/ as he that was brought up at the feet of Gamaliel: flat Akephalistes. A while without officers/ they may happily walk well: but long (specially/ after they have fit men and means) they are not like to stand orderli together/ without such installment of officers.  
The Officers are of two sorts: Bishops (in english overseers) and Deacons) in english/ Ministers/ or Servitors) 1. Tim. 3.1.8. Philip. 1.1. Under the term Episcop, Overseer: is contained/ Pastor, Doctor/ Elder, under the term Deacon/ is contained/ 1. the Ministerial Man (whereof specially before) 2. the Ministerial woman: Rom. 16.1. 1 Tim. 5.9.10. These must hold the mystery of the faith in a pure conscience: And in the former/ there is required of absolute Necessity/ aptness to teach/ and ability to confute errors. Such the Pastor and Doctor/ every one grants/ must be: and such the other Elders must be/ as I have proved in my bibles brief. As for the understanding of 1. Tim. 5.17. (every of whose senses is to be preferred before the dream of Lay elders) do look into D. bilson's foresaid book. A plain print of the footsteps of preaching Presbyters/ or/ Elders/ see in all ancient writers theological and historical: and that wheresoever they mention presbyters in a church (under the Episcop/ or Pastor) they must be understood such Elders commonly translated/ priests.  
If all Levies lips were to preserve knowledge/ how much more was the law to be fetched from Kohaths levites which were joined with the Chief priest/ in the work of Ouerseinge and peculiar government. The Priest dying/ another came into his room out of Kohaths' family: so the Episcop/ or Pastor dying/ one should specially (if not only) arise out of the same Ouerseinge family of Elders: and how shall this be answerable/ if the Elders be laymen/ or men but of private qualification? Let therefore our other Congregation put away this their error: and let all that have held it/ smite their hand on their thigh and say: what have we done? while we sought to establish ordinances divine/ we have constituted an ordinance humane. In a word: such Elders are but dumb priests: and ill may they call others Dumb dogs/ that establish such Stilborne Elders.  
Such pastor, such Doctor, such Elders, elected and Ordained by sacred imposition of hands: they are fit to judge of the sons of the Prophets their doctrine/ delivered in the school of prophecy/ 1. Cor. 14. which kind of school and prophecy/ Mr. Oud. Fenner. (Meth. Th. lib. 7. cap. 7.) hath well observed/ as also taught that such exercise is common to every particular Church/ which gainsaieth the Common practice of some reformed Churches: who unto some one Church fetcheth a weapontake/ or/ circuit of Pastors to speak and judge: as for their ciphering Elders/ they stand by as mute fill hes: as dumb as a dore-nayle/ that stands fast/ but saith nothing.  
Such Deacons and Deaconisses constituted also in such holy form/ they shall not only be helpful unto the former functioners by serviceable duty/ but also unto the whole body of the Church/ specially in looking to the poor and impotent.  
If Antichrist/ shall unto one of these officers or offices attribute another name/ it may (through the iniquity of Men) derogate from the credet of the person and his office/ but the person truly (I say not perfectly) discharging the duties of the office/ he notwithstanding as also his office is yet of Christ. Is also/ Antichrist shall establish an office in the Church/ not incommended by Christ thereto/ (Yea/ if the Church herself should establish such a new office) and give unto the possessor of it/ the Name and title of Episcop, Doctor, Elder, Deacon, Deaconisse (officers standing in and to a church constituted) or the title of Apostle, Evangelist, prophet. (officers deputed to the Gathering/ planting/ and helping of the Churches) yet such an Officer told not be of Christ/ be cause his office is humanie and a vain invention. The Apostle (2. Tim. 2.14.) hath commanded Timothy/ me logomachein not to fight about words/ because they bring but a Katastrophe/ or subtle deception to the hearers. Lest therefore any should imagine us Logomachistes'/ we therefore add: Let others contend about words rather than Things: about the shell/ rather than the cranell/ we freely deny to do so. Things essential/ substantial (not barely accidental) we do/ and by the help of our god will stand for: labouring in the mean time charitably/ for the preservation of such pure names/ as Christ hath baptized his offices into: but yet will proclaim no spiritual battle about Names/ when the names Subject shallbe agreed upon/ simply good/ or simply evil. If every Action/ or/ Subject should be termed simply good or evil/ by reason of some good or bad Accident/ or outward hue/ surely/ we should term Satan transformed/ a good Angel: and Christ spotted and mangled/ Antichrist. This orderly distinction (between the, Subject and his separable adjunct) not observed of many poor ignorant Zeloistes/ doth cause them condemn and justify they know not what/ able to make a man of some knowledge/ to tear his heads hair of/ to hear their senseless conclusions. Such Lochomachisme/ is but vain babbling/ and opposite to science/ and therefore falsely called science/ 1. Tim. 6.20. such argumentation is not Logic/ but error from Logic/ commonly termed/ Sophistry. As for us/ we (wittingly) can nothing against/ but for the truth: though it may be/ overweakly/ and poorly.   
An end of the first xii Conclusions.    

EPISTLE. ¶ To Master Abraham Breckman/ Inhabitant of Midlebrough in Zelant/ all prosperity in Christ jesus.  
IN my last great Sickness/ what time it pleased the highest to heave me from Death's pallet/ unto my Lives pillow/ as I so rested on my Couch/ idle fancies that hauzen the head of the sick/ begun to breed my unrest: which I expounded/ to be a fruit good enough for him that sat idle. I therefore called for pen/ ink/ and paper: and having invoked the highest/ I (as a soldjer cut down to the knees in the field) did presently aggresse our english Anabaptists Fury: thinking it more honourable amongst the saints/ to die with my spiritual lance in his limbs/ then cowardwise to give up the ghost in silence. But/ soon after this counterbuff/ the Captain of the field/ set me upon my feet/ end fleshed me to a bigger battle. The Memorial yet of my weak/ but former cordate onset/ I would not have to die as addle/ though the adversary will think/ I had as good have sit idle. And because yourself have been an old sokinge soldjer in this kind of fight/ I therefore have been bold to incommend this CARPENTER unto you. In his ship you have had an oar/ in his Ark/ A seat: and (in very troth) you and yours have of him/ your pay. Still let the plerophory of his spirit/ be the wind in your sails: Suffering Noah to hold the helm: and yer long (no doubt) your Hope (as it already anchors) it shall bring your Ship to the shore of Abraham's kingdom/ with whom you shall sit down merry) recounting all former adventures. And thus (with my hearty salute to your house hold/ as also to others our friends near you: (scias quos sentio.) I leave you to the tuition of the highest: end the sequel/ to your tutelage.  
Amstelrodam. 1597. 7. Mon. jul. Your brother (though unworthy) in the testimony of jesus: HENOCH CLAPHAM.   

A little Tractate/ uttering the Truth of Christ his Two-natures'.  Mark. 6.3. Is not this the Carpenter, Mary's son? 
OUr saviour coming into a Synagogue he there openeth his mouth and preacheth: ay/ he so preacheth/ as the hearers were astonished at the powerful excellency of his speech: in somuch/ as they fall of interrogating from whence that learning should come/ and where he should win it/ considering they knew him well enough to be but the Carpenter, mary's son: one/ who by reason of his occupation/ could have no leisure also to become so profound in the scriptures. Where/ besides that the Auditory toeth the knowledge of the scriptures to the Doctors chair/ we may mark that our Saviour was a handie-craftes Man/ one who by his hand labour earned his bread until his heavenly father called him to an higher calling. For no doubt the people speak according to the knowledge they had of his training up in former time: the consideration whereof maketh them admire somuch the more at the mightiness of his doctrine.  
The Evangelist Luke (Ch. 2.51.) testifieth that he was subject unto his Father and Mother. And can it be thought that Religions joseph would not set him to some work? Can it (howsoever some have carped at it in my Bible's brief) be imagined that sweet jesus/ who came to call every man to some Christian calling/ that he himself would sit idle? No/ no/ his excellent carriage herein was so public and famous/ as the people had it on the fingers end/ and somuch the more was his theological speeches to be admired.  
Then I perceive/ that a Manuarie science is no vile thing/ seeing the occupation of a Carpenter was sanctified in the person of our Saviour. Then I perceive/ if the Master have not shamed to earn his bread with the sweat of his brows/ the disciple should not be a shamed to tread in the same tract. What then? Whosoever willbe a Christian/ he must be possessed with a Christian calling. A calling saith one: a calling/ saith another: what means he by a Calling? I mean/ thou must have some such place in Church and common wealth/ as the use thereof may be profitable and necessary: as also/ that room itself/ must be consecrated out of the lord his word/ for lawful. Such a room and calling (not any room and calling) the Apostele Paul (1. Cor. 7.20.24.) under a general rule (applied there to certain particulars) he means of/ what time he saith/ Let every man abide in the sane vocation wherein he was called.  
The Catabasileyst would have the Magistrate/ becoming a Christian to cast aside his Civil calling (a Calling notwithstanding/ they are forced from. Rom. 13. to grant/ a divine ordinance imposed on the Consciences of all people) but affirm it an ordinance divine/ and only without the Church. To say/ a magistrate cannot stand a true christian: and to say/ that Majestracie is a divine conscionable ordinance/ is/ with one mouth to spit out black and white/ flat contradictories. Such choppers and chaingers of scriptures in the Lord his Temple/ stand much need that our Carpenter would also (as sometimes he did/ Mark. 11.15.16. Luk. 19.45.) with a whip and whip-coard/ expulse them the house of prayer. Such scripture-choppers stand more need of a Magistrates lash/ then a scholars argument. If one should ask these fellows/ what office or Calling it was which Christ so exercised/ can they say he did it/ by virtue of Preisthoode or Prophecy/ or only as he was King/ and so by power Regal due unto him (as he was David's son) though at other times he would not use it? Will they not give me leave to believe/ that in the execution of this civil power/ he aswell sanctified (in the practice of his own person) the room of a Magistrate? as by his Carpentry/ he sanctified Manuarie sciences?  
But let the Despiser of government (as Jude calls him) go/ the Apostle Paul willeth every man to abide still in that Calling lawful/ where in he was found/ when he was called to christianity: presuming hereby/ that every one that should be called to Christ/ should be already installed in some legetimate calling: as though God would hardly call any/ that were out of all calling. And indeed/ A man without a calling/ is like a carcase without a soul: fitter to be pitted for fear of infection/ then to be tolerated amongst men. Pharaoh (Gen. 47.3.) could ask joseph's brethren of what trade they were? Either because he deemed the religious Hebrews would not live without some trade: or because it was common with the Egyptians to have trades: or/ for that the integrity of that age was such/ as every where (ordinarily) people had trades. Many Kings we have/ and many people we have: but few kings or rulers that inquire after trades: and too many people/ that were not able to answer unto the Demand/ what trade? That is cause so many drone bees fly by the hy-ways/ stinging horse and Man: and that is cause that Tyburnes Tripos devoureth a number of bodies/ before their souls have been initiated in any rudiment of their redemption.  
Paul/ a great scholar/ he would play the Tentmakeryer he would sit idle: and Dorcas would make garments for the poor (few Dorcasses in these days) before she would sit idle. It is neither Pismire/ Coney/ Grasshopper/ nor Spider/ but Solomon (prov. 30.) he ranks her in a Calling and shames not man (who is differenced from them by the high gift of Reason) abasheth he not to be out of all calling? The pismire shall sit upon him/ and the residue of the creatures shall finally condemn him: for the word of the Lord fails not.  
But thou replies/ I thank god for it/ I have a Calling: That may be: but is it a lawful Calling? jesus was a Carpenter: a calling lawful and much necessary. Some are Callings shaped in the Devils shop. and the more they are used/ the more returns to the Devils advantage. Such is the upholding and keyinge of Cardinge and dicing houses: wanton dancing schools/ and many more of like vain nature. Such persons cannot call for the lords blessing to light on their labours/ and that because they labour not in the lord: whereas a Christian must neither in word nor deed do any thing but in the lord/ Coll. 3.17. Famous are the Romans'/ as for other things so for this: not a Man went in the streets but he carried in hand or in some other part an ensign of his calling: were his calling singular or vulgar. If this law were enjoined upon the people of England/ Scotland and some other parts/ what might many carry? Some might carry a Midianitishe stale: some a box of face paintings: some a Portuis book: And othersome an even pair of cards in the one hand/ and dice shaking in the other. Nay/ infinite are the inventious that Hell and Vanity have invented: and most painfully thes are plijde/ because their gain seems to be greatest. But let such walk on: He that sets them on work/ even he shall pay them their wages.  
But hast thou an honest calling: be thankful unto god for that/ and be thou industrious and faithful in the exercution of his parts and offices. Call upon the Lord by prayer often and many times? Bless thou oh Lord my handy works etc. Thou mayst rise up early and sit up late and eat the bread of carefulness/ and yet except the Lord his blessing associate thy labours/ thou but watchest and labourest in vain (ps. 127.1.) Be industrious then and faithful/ which don/ commit the issue to him that gives and holds back the rain/ and ministers unto thes that walk uprightly/ every thing that good is (Ps. 84.11.) He that hath a care over the field lilies and sparrows/ how much more will he be careful for us/ oh we of little faith?  
Hast thou a lawful trade? yea. Art thou the Mr. of it? I can do so/ so. yea/ but it is not sufficient that thou have a trade or Calling and that a lawful one except thou canst perform the parts of it well. It is not sufficient to Do/ but to Do well. It is not sufficient to council/ but to courncell well. It is not sufficient to till the ground/ but to till it well/ The consideration hereof incited Nebuchadnetsar (Dan. 1.) to select choice youths and accordingly to initiate them in his learinge. This caused Pharaoh (Gen. 47.6.) to bid joseph only appoint over his cattle/ Men of activity. And this urged holy Paul/ not only to wish Timothi to Divide the-word (2. Tim. 2.15.) but Divide it aright. The word signifieth to Cut aright: alluding (no doubt) to the Cutting up of Beasts/ wherein the levites were exercised: as though he should say/ even as the levites are Masters of their work in cutting up every part of the beast aright: so show thyself dextere and fit for dividnige the word of the Lord.  
To be out of all calling many shame/ and therefore they undertake one thing or other: but to live in the same according to knowledge and judgement/ little they regard. Look into the affairs of Rulers/ and tell me how they rule? Look into the actions of Ecclesiastical ministers/ and tell me how they feed. Look into the dealings of Merchants and tradesmen/ and tell me the breadth of their conscience. Look into the lives of subjects/ and tell me/ how much obedience not for the sword/ but for conscience sake/ No/ nor Rulers have laid the reins in Cruelties neck: who let lose for advantage/ he filleth heaven and earth with blood. Enough/ with jehu they are zealous for jehovah/ by and by they bow to Baal/ and subscribe to the abominations of Nebat. As for Churchmen/ alas/ alas: they are now in in the same predicament as was Esekiels Pastors (ch. 34.) In stead of feeding the flock/ they feed themselves/ and clothe their wretched corpse with the fleece. souls Maladies they know not/ Or know They them/ they then will press their patient no more/ then is fitting their patient's humour. Nay/ because they should not set our Saviour's sword and fire amongst the people/ (for then it may be/ Mr. Parson shall be pinched of his tenth goose and calf) they huddle sweetly up/ the wicked with the godly/ the persecuting world and the persecuted church into one Babylonish body/ why forsooth? The Apostle calleth all he writes unto/ Brethren and Saints by calling. Together with these Clawbaks (daubers with untempered mortar Ezek. 13.) the poor people are pestered with stilborne Mattens-men that can say nothing/ but Coax/ Coax/ croaking in their Pues/ like a swarm of Marchfrogs in a puddle. Unto these/ talk not of cutting the word aright/ but of cutting A pair of Cards (the Devils common service book) and those they can cut at a Knave. These are the Parson or Patron their ten pound Cure-rats: and if the cursed people catch such a Companion/ oh they are aswell as Michah (judg. 17.13.) with his figginge Levit. But to leave that vermin/ cast an eye unto Merchants and Artificers/ and what is there/ but slaights for solidity? quid pro quo, Nay look into all callings and behold/ gain is deemed godliness: all is for self advantage.  
Thus/ whereas our Carpenter jesus/ calleth every man in his own practice to labour/ and to labour as A Christian/ behold/ Satan either debarreth men of callings/ or he invests them withsom of his own infernal shoptrades: or having a legitimate room/ he causeth them to invert all holy rule and order. Well may he be called the Envious Man/ for (as he envies all/ so) he would abash to do good unto any. A few of his tars/ will give cause sufficient/ of shedding many Tears.  
But to shut up this paint briefly: if thou wouldst not be adjudged a Drone in the common wealth/ Do live in a calling: for though the ruler of the people do tolerate thy lewdness/ Yet Christ the Carpenter will debar the his commonweal/ 2. Thess. 3.10. Nay/ will thou be seldom or never tempted/ or strongly assailed with ill/ then live in a Calling/ and labour painfully therein: so shall there be no place to vain thoughts/ nor shall the spartous assailments of Satan be able to penetrate thy straits. While jesus played the Carpenter/ we read of no temptations/ but so soon as he was called from that and went into the wilderness for solitary/ then we hear of a Tempter and his manifold temptations. So much for that.  
though second part of this people's question is this: Is not he Mary's son? Yes forsooth: he is the son of Mary/ and yet so her son/ as neither blind jew/ nor natural Gentile is able to comprehend. Mary's son he is: not joseph's son. Truer they spoke than they were aware. But as Caiphas prophesied/ and Pilate superscribed/ so these pronounce their own condemnation unwntinge. Mary's son he is/ and yet more than Mary's son: for behold/ God clothed in flesh/ our nature assumed of God/ whereby (oh ever worthy meditation) God and Man is made One. This doctrine is termed blasphemy by the many sects of Anabaptistrie/ of our tyme. One sort with Arius, Denies him to be eternal/ and of the father's essence/ affirming him a Creature with the beginning of tyme. Another crew term him also a Creature/ but diduce his beginning of Days from Mary: some of them making him bare man/ with Artemon and Samosatenus: some of them/ make him a third thing (or a mixed Creature) compounded on God and Man/ not Distinguishing/ but confounding the natures/ as did Apollinaristes. Another feet (and they are most common) do deny Christ to exist one person in two natures: giving unto him with Manes one Nature/ and that mere divine: some of them saying it was of the essence of his father: some/ that is came from heaven: some/ they will not define from whence.  
Thus the Heretics stumbel upon our Carpenter's axe: Hacking their own shins/ while they permit not Mary's son and Mary's Lord to hew them.  
Our Arrians say/ he is called/ the beginning of the Cratures of god, Revel. 3.14. therefore he had a beginning: foolishly concluded: for blessed john telling the (ch. 1.) that 1. he was the Word: 2. with God. 3 and was God 4. that without him Nothing was made (he was Something/ did he make himself?) they should rather conclude he is called the beginning of the Creatures/ because every Creature was begun by him: as we say: this Carpenter was the beginner of the Ship? that is/ the Maker or efficient cause of the ship. Where as he is also (Revel. 1.11.) the First and the Last/ they may as well say/ he was the last creatuere/ as the first creature. Our Samosatenists/ from the former place of john/ as also from Phil. 2.6. He being in the form of god thought it no robbery to be equal with god/ they must know themselves to be theives and robbers/ for robbing him of the fullness of the God head/ which (Collof. 2.9.) dwelled in him essentially. Our Appollinarists/ must go learn of Athanasius/ 1. that Sowle and body/ for making one person Man/ be two Natures distinct/ not confounded or mingled/ as it seemeth Aristotle (by calling Anima, Entelechia) thought: which many laying hold on/ did therefore believe/ that the soul died together with the body. 2. they must learn/ that as to the making of Man/ there concurreth soul and body/ even so/ to the making of the Messiah and Mediator Christ/ there concurred/ God head and manhood/ not confounded/ but distinguished and united. This consideratiaon caused the Author to the hebrews to say/ he took to himself Abraham's seed. 2. 16. as the soul in the resurrection is said/ to take unto it the Body. And in this sense/ our jesus saith: He will lay down his life (or body) and then by the other Nature distinguished (not mixed) he will take it up again. And so/ when the jews had cast down the Temple of his body/ lo by the other distinct nature/ he raised it up again/ Let our Poly-baptist for shame therefore/ leave of to mix the natures/ for making up a Christ that is neither God nor man.. Our anabaptistical Manichees they start out crying: Mulier non habet semen, the female hath no seed: or else if the woman have feed/ yet of Mary he could assume no seed but such as was sinful.  
To the first/ what should I say/ The woman's seed shall break the serpent's head/ Gen. 3. This they say/ is not spoken of Christ but of his mystical body. Beastly spirits/ hath not the Apostle Gala. 4.4. plainly expounded it Christ: or would they have the Body to be of one nature/ and the head to be of another/ how should they then grow together? should the justice of God be satisfied in another nature? They forget/ that he which sanctifieth/ and they that are sanctified ex henos pants/ are all of One/ Heb. 2.11. as also/ in all things like unto us/ sin excepted. And this exception of Sin giveth also answer unto the second: namely/ that he assumed our nature/ but without sin? First/ everey mean Alchinist can tell them/ that in the generating of every creature (even in Minerals) there is the Nature Active, and the nature Passive: secondly/ that Sin is no substance/ but a bare Axcident/ or thing happening to accompany man's nature/ because of the first transgression. Now/ of Accidents/ or things associating a Substance some are separable. Now/ if any should say that sin is inseparable/ they may aswell say it is of the Essence of Man/ and that is apparently false/ inasmuch as Man was perfect without it: yea/ in very deed/ it is his imperfection. Besides/ that which is impossible with man/ that is possible with God. And that this Posse sit eius velle/ is a possibility agreeing with his will/ let them remember that the holy ghost (Luk. 1.35.) whose office is as fire to burn and water to wash/ lo he overshadowes Mary for the perfecting of this work.  
And much I muse/ that any should think it possible to make the first Adam so glorious a Creature/ and that of red earth: and in the mean time/ dame it so unable for the second Adam to arise out of our Nature. But say they/ The word was made flesh: true/ what then? Then Mary's seed was not made flesh. I answer: if the word Made/ imply a turning of one Nature into another: Then our Apollinarifts Christ will follow. Expound therefore the word Made or Became, by the word Epilambaneraj, he assumed, Heb. 2.16. Nor think to slip away with saying/ he took a seed for Abraham and the faithful/ but remember the text/ He took the seed of Abraham, and so the seed of the faithful. And for this cause is he termed so oft David's son: and If haj the root from whence he should grow/ Isa. 11.1. though in regard of the Nature assuming/ he be called David's son and Goote/ Ps. 110.1. Reu. 5.5. And in vain had Matthew and Luke laboured to prove him genealogically of Adam/ Abraham/ and David/ if so he had not derived an humane nature from them.  
Oh saith the false spirit/ he was of David in regard of joseph his supposed Father/ not by reason of Mary/ for she was of Leuj/ inasmuch as Elisabet of Aaron/ Luk. 1.1.36. was cozen to Mary. Our English Samosatenists/ some of them deeming this but plain cozenage in the Anabaptists/ (and indeed/ they propound unto us so/ but a supposed Christ) they say in secret/ that they were Cousins only in regard/ that judah and Leuj had one and the same Mother/ Gen. 29.34.35. This sense is far fetched and dear bought/ good enough for Butchers/ that clap any clout on their garment. But considering the Shiloh must spring from judah, Gen. 49.10. Reu. 5.5. and David lineally/ I must needs hold fast/ that Marry his mother was of judah, as also Elizabet by the Mother-side (the surest side) though a Daughter of Aaron by reason of her Father.  
Simple souls/ though judah's men might not Marry (no more than any of the other 10. tribes) with Leuj/ because of confounding the inheritance/ Nomb. 36.7.8.9. Yet Levies Men/ who had no such inheritance/ josh. 13.33. (And therefore no such confusion) they might (as they had their maintenance out of the other Tribes/ so) Marry with the other tribes. Such a Marriage se in 2. Chro. 22.11. where the holy priest jehojadah, is married with jehosheba of judah's kyng-seede. Besides/ joseph and Mary having the testimony of Just and pleasing god/ it cannot without villainous reproach to them and Christ/ be thought to make such an illegitimate mongrel Marriage/ as the Anabaptists would have it. Go therefore/ which way they and their opposite neighbour Artemon will to work/ till they grant him true God and true Man/ existing of two Nature's distinct/ not mingled their work but shutters in the joints/ as Belshassars knees knocking each other. The jews saw him so verily Man/ as they could not believe him to be also God: but the Manichests so see him God/ as they cannot feel his humane Nature▪  
These are the odd spirits/ that teach the odd Doctrine/ by which they desire to be distinguished from allothers for odd. If they can dash me and my brethren in the teeth/ with holding Christ as doth the Church of England/ the Church of Rome etc. oh then they have won the cankered spurs/ and their Christ must be the true Christ. These odd ones (for if they be Englishones they commonly are in fellowship with none/ no not amongst themselves/ only at league with the Devil/ who sets them all on work: Every one saying/ he is in the estate of Helias/ (he sees no Saint but himself) but all of them lying Elyasses. They must know/ that the simplest member of thenglish church is better than the Greatest of them: and whosoever in simplicity beleiveth of Christ his natures and person in the General (as doth Rome) they hold that truth which ever hath prevailed against Arius/ Manicheus and all heretical spirits. And were it not that this belief of Christ/ hath in all ages prevailed against hell gates/ I should suspect it/ Yea/ reject it. Nay/ what if The devil confess jesus to be the son of David/ and the Apostles to be the servants of the everliving god etc. should I therefore not profess the same? I praise god for it/ that the Corner stone is still biding visible though the orderly building thereunto and thereupon/ hath been notably lacking.  
He that looks into this Christ with the one ey/ he cannot see in the Carpenter two things: as scholars use to speak/ aliud and aliud/ another and another thing/ or nature: not alius and alius/ another and another Person? and because aliud and aliud therefore not one thing/ either divine/ or Human/ or Mixt. Both eyes must exquire this Mystery. But the sword is on the lest ey of Manes/ on the right ey of Artemon: and on both the eyes of our Appollinarists.  
Thus/ while the Lord Carpenter is hewing out his timber/ some logo prove not only crooked/ but knobby and knurry/ unwilling to be cut and squared.. If they give him Man/ they will not give him God: if they give him god they will not give him man: or give they him of God and Man/ it shallbe but a piece of god/ and a piece of Man: and thus they piece up A patched Christ amongst them. Non est bonum ludere cum sanctis, it is not good jesting with edg-loomes. Mary's son/ was Mary's Lord/ and Lord and son was A handicrafts man/ a Carpenter in our Nature/ for hewing out A better ship/ then Noah hewed out of the Pynetrees. Noah's Ark was precious stuff/ so is this spiritual chest the church of gold and silver/ and living precious stones/ begotten by A seed as immortal as god himself. 1. Pet. 1.23. by reason whereof they communicate with the Nature divine. 2. Pet. 1.4. That Ark was One/ so is the Church wherein Christ dwelleth by his spirit unto the world's end: though these heretics would with the harlot/ 1. King. 3. have the living child divided into two: nay/ into as many gobbets/ as their schismatical sword can rut. The soldiers would not divide Christ's coat/ but these dogs of the evening that go grinning about the city/ they make no conscience to tear it with their teeth in fitters. In Noah's ship/ though one/ there were 3. rooms/ and herein be sundry Mansions. Noah's ship rid upon the waves/ and the Church must float through all tempestuous miseries. In it was a Cham and unclean creatures: and in this willbe the lurking hypocrite and many unclean souls/ faring the better for the presence of our Carpenter. That/ at the last rested upon the tops of the Mountains: and shall not our Carpenter's Church after all hurly-burlyes/ arrive at A haven of happiness/ higher than the Mountains? Oh blessed Carpenter/ when god himself is the Carpenter: and oh work ineffable when god in the nature of the work/ must hew out the timber/ square it/ join it/ polish it.  
Thus the head of our nature and first fruits of our lump/ he followed the occupation earthly/ until he fell unto the occupation heavenly. In the first he was serviceable to the earthly parent/ in the second to the heavenly: but Being once adapted to the second/ he leaves of the first/ to teach men to cast aside earthly toil/ when by ministering the gospel/ they fall of building the Church. The Apostles/ Act. 6. found by experience/ that they (though endued with gifts extraordinary) could not attend both on the Word and Tables/ but our odd spirits/ would have us to wait on the word and Stables. And indeed/ meeting once or never in A month or two (for they deride the Lord his day: Ismaels' seed for profane mocking) it shallbe no great matter to follow a manuary science (though with some false stitches) and then to fadge out A preachment: specially/ such A sermon/ as the Cobbler pulleth out of the Beasts hide/ as full of divinity/ as Manes Christ of humanity. I despise not/ but commend the homeliest occupation/ but when the following of it/ must be preferred to giving attendance unto reading and study/ I despise it/ as A darkner of Christ's learning.  
Is not this the Carpenter Maries son? The jews hearing him speak so learnedly and powerfully/ they wonder it should be in A Man/ that never had been trained up in letters. They had learned (which I would the fanatical spirits had Learned) that with man it is impossible to attain to or comprehend great gifts/ without such ordinary means/ as are left to man. And indeed/ howsoever with god all things are possible/ specially when he will work miraculously/ yet with man it is not possible: and therefore must walk in the king's hy-way/ as Paul had/ who sat at the feet of Gamaliel, and many others that kept the schools of the prophets. 1. Cor. 14. Act. 13.1. But our fugitive ytchinge spirits/ because each of them would be A teacher in Israel/ they scorn all learning/ tongues/ arts and reading/ and who so bold as blind bayard?  
Some odd Philosophers held/ that A man dying/ his soul was conveyed into some other Man/ or Beast/ or for some excellency seated amongst the stars: If this drain had been true/ I would have thought that the Emperor Licinius his ghost/ were mingled amongst these men. He held Learning the Common wealths ratsbane/ and these cannot abide to hear of schools of Learning. They magine their Brother learned enough: if he can (with some unlettered ministers) reason thus: The Apostles were Fishermen & Paul a Tentmaker therefore beloved brethren/ A fig for Universities: God hath chosen the foolish & the weak to confound the wise and strong/ Therefore A rush for Beza/ Caluin/ ey/ for all the Greek and Latin Fathers/ and Doctors. And if this teacher can add: Peter calleth Christ the son of God/ therefore Christ is only God: oh/ he shall have A Comic applause: he may put on the Tragic buskin/ and thenceforth trudge from Conventicle to Conventicle/ in the office of an Apostle. What if his neighbour Artemon should step in/ and oppose with this argument: Christ calls himself the son of man, therefore he is not god but bare man (specially seeing Christ must be credited before Peter) what would their pseudo-Apostle say? I fear/ if a third step not in and say/ both scriptures are true/ for Christ is true God and true Man/ the men would go near to fire the house in their heat.  
Sweet Carpenter/ thus they plough furrows on thy back all the day long. Though Eutiches and Manes should with Thomas Didimus, shove their hands into thy side/ they will not believe thy humanity: Though Cerinthus and Artemon hear thy Apostle say: In the/ the plenitude of the god head dwelleth bodiy, they will not believe thy divine essence: and though Apollinaris hear the say/ My soul is heavy unto the death: as also/ Into thy hands I commend my spirit, Yet he will not believe that the word God assumed with the body/ a Sowle/ or a reasonable soul. But rather in his followers make Christ an odd third thing/ as is water and wine mingled. If the Carpenters are smite not home into the hearts of such Dividers of jesus/ surely they are like to persist reprovable Timber.  
Is not this the Carpenter? Yes. Is not this mary's son? Yes. When the Hearers were offended in him (en auto) not by him (for the scandal was Taken, not Given) they then fall to What's and Ifs and all sorts of disgracing Interrogatories. Had he with Noah, Lot, Abraham, Isaac, juda, David, jeremy, jonah, Peter, Barnabas, Mark: Had he transgressed with these/ they would have had it up. But wanting Sin (and therein he went before all Prophets) they toss up and down (as with a Racket) his Calling and Birth homely: not being able to infringe his Doctrine/ they labour to disgorge their stomach on his Person. The pageant of our odd spirits/ up and down. If they cannot except with Reason against our Carpenter's ministry their Doctrine/ then they fly unto their Persons/ exquiringe inside and outside/ if any spot may be found for strangling the Doctrine in their bodies. If they have dealt so with the Grene stock/ how will they deal with the dry (though not withered) branches. Speak unto this generation as john did to the Pharisees/ oh generation of vipers (Math. 3.7.) that for bringing yourselves to world's light/ do bore holes in the belly of the Church: Or with Paul unto/ Bariesus (Act. 13.) give unto them their proper Attribute/ 1. For resisting the truth themselves: 2. for seeking to turn others also from the truth: Or with jesus (Math. 12.32.33.34.) premonish them of the grand sin against the holy ghost/ oh than they put their fingers in the ear and with tooth/ tongue and hand they labour the Ministers disgrace/ yea destruction final. They will accuse such Teachers of want of Meekness and humility (for they would rule over us by humbleness of Mind/ Colos. 2.18. Creeping into houses for leading simple souls captive/ 2. Tim. 3.6.) But let the two edged sword of the word be applied closely to their reins/ our Philosophers that brag of such patience/ will let us see their venom that before juggled under the board.  
In the Places of Heb. 6.1.2.3.4.5.6. and Ch. 10.23. unto 28. verse. is A sin laid down termed Irremissible. To the effecting which sin/ two particulars are mentioned: the One a forsaking of the beginnings of faith, Called also Hope: the other is a forsaking of fellowship Or communion spiritual with such as with whom they had community spiritual. This Collection is plain: and other Collection there is not. Such Apostasy and Schism is termed willing: because they do not (as Peter did) fall forcebly through fear of Civil power or such external things. For the word (ecousios) Willingly or freely, is such an unforced fall as was julian's in the whole foundation: of Arius and many other heretics in the truth of Christ's person: and such hath been the fall and schism of Most of these who whetted my pen unto this treatise. Not Apostates only in the Mouth (as was Ecebolius and Fr. Spiera) but that which is worse/ Apostates in the heart (the place of Faiths rooting) as by their own resisting the truth (and that bitterly) which once they held and professed with knowledge and much Comfort/ it appeareth. For first they have been enlightened/ tasted of the heavenly gift and stood in and for that Hope: But afterwards unconstrained by outward power/ they have freely forsaken the grounds/ either wholly with julian or in part with Arius: nor yet cold we ever see any one of them possessed with Repentance: but either swallow up more of the Dragon's water: or else are one with Papists/ Anabaptistes'/ Arrians/ and what sect not (yet condemning them all) in A word/ flat Atheists. These (considering the truth they once held) are said (Tit. 3.11.) to be damned of their own selves. Nor is this the Novatians doctrine/ for they understood this Sin in the Hebrews/ not only of Faith/ but also of Manners: which is evidently not only against common experience in the faithful falling 70. times 7. times in Manners and yet arising again/ but also) against the open texts/ which propound unto us a falling from faith/ or hope in the foundation/ or beginnings of Christ. Which sin by some is held irremissable simply: by some irremissable in respect: tha is/ in regard it is almost never pardoned: unto which sense I'll not how I may easily oppose.  
Such Fallers and withdrawers/ seem to us in worse estate than was Elymas/ for these once admitted/ Yea rejoiced in the light/ so had not he: these have fallen backward from the stairs whereby with comfort they seemed to ascend into the Temple's Chamber: Elpmas so fell not/ but laboured to hinder others to ascend. These as stars fallen from the firmament/ labour with Lucifer to hale others after. Bariesus laboured but to keep others in the same darkness he was borne and bred in. Peter calleth such/ wells drawn dry/ clouds carried about: and Jude terms them despisers of Government/ twice dead/ pulled up by the roots/ raging waves/ Planets or wandering stars/ denying God and our Lord jesus Christ. Not that ever any one possessed with the beginnings of faith did simply fall from all acknowledging God and Christ (for never was such a thing) and the two Apostles foretell that there should be many of these spirits) but a falling freely (unconstrained) from the rudiments of God and Christ first received from the Gospel. These Apostates and withdrawing spirits/ upon the hearing and reading hereof/ They will have what's and ifs and all sorts of Narrations/ whereby to be offended in me. Their fathers dealt so with the living root of the vine: and must I (an unworthy dry branch/ though through god his grace unblasted) must I scape scotfree? No/ no. These spirits must speak evil of the things they know not: and what they know naturally/ jude. 10.) as beasts unreasonable/ even in those things also they corrupt themselves. But our Carpenter hath set down A law/ that persecuting his members (specially his Ministers) it is a persecuting of himself (the better may we bear it) as also that such but kick against the prick to their own Peril.  
Amiable mild speeches are for such as yet have not come to the truth: or having comprehended some things/ have not yet attained unto other things (for we but see in part) but Mosaical theratning appertain to the former spirits. Secondly evangelical sweetness is for bruised reeds/ not obstinate hearts. Thirdly/ all falling through in firmity/ is to be supported with meekness: but backslidinges (as the former) are to hear this speech: The light of the Righteous increaseth until perfect day/ but the candle of the wicked shallbe blown out: and unto them is reserved (what time the Talon is deprived) this sentence: bind him hand and foot and cast him into utterdarknes: there shallbe weeping and gnashing of teeth. He that putteth not A difference (jude. 22.23.) in the manner of saving and calling people out of souls danger/ he therein is ignorant of the Law and the Gospel. The Ninivets prevented (by Repentance) the judgement denounced by jonah. I would not with that Prophet fret but rejoice/ if these spirits by timely repentance/ would fly from judgement ensuing.  
Is not this the Carpenter, Mary's Son? Yes: this is the Carpenter/ on whose edged axe Many should fall: and this is Mary's son in regard of the flesh: but the son of God by the first generation/ whose going out was before beginning of Days: A Rock of offence/ and a stone whereupon many should fall till they were grounded to powder: and yet the light of the Gentiles/ and the glory of his people Israel. This Carpenter is the Christ: His adversary is Antichrist. Whosoever gather not unto this Carpenter/ they scatter to him/ but gather unto the Dragon the parent of Antichrist. His exalted Adversary is either Gog/ Covered: Or Magog/ uncovered. The Covered Antichrist/ is that heretical body which is opposite to Mahomet, of how contrary sects soever. The Open adversary is jew and Mahomet: But Mahomet giving more glory to our Carpenter/ then Doth the jew accursed. But all of them prove Adversaries exalted against Mary's son. All of them join (as do the Carpenters/ Zechar. 1.20.21.) in One against our Carpenter's house/ but in the end he shall with his Axe of vengeance Cut of the horns of the wicked.  
Well thou art the Carpenter and Mary's son: hue out thy work as thou will. Some timber for thy ship/ all the chips for the fire. And what (by the finger of thy spirit) thou hast begun in me/ vouch safe thou to finish unto the smallest pin: and that according to the glorious Arch-type/ thou brought out of the bosom of the Father: so be it.  

Antichristus eat, Christus comitatus ab alto  
Coelicolis properat. Gog-magog ecce ruit.  
Ecce ruit regnum: Serpens detrusus ad Orcum;  
Bestia tum sequitur: Cauda Propheta dein.  
Cauda Propheta, dein populus seductus ab illis.  
veh miseris, ter veh.  
Labitur omnis gloria falsa.   

For the supplying of the page accept of Daniel and the Apostles their Prophecy.  
THe 
a Dan. 2.38 and 7.4.  golden head and 
a Dan. 2.38 and 7.4.  Lion, do portend  
kingdom of Babylon, unto his end.  
The 
b Dan. 2.39 and 7.5. and 8.20.  Silvery part/ the 
b Dan. 2.39 and 7.5. and 8.20.  Bear and Ram import  
kingdom of Medes and Persians in Con-sort.  
The 
c Dan. 2.39. and 7.6. and 8.21. Isa. 21.2.  Brazen part/ the 
c Dan. 2.39. and 7.6. and 8.21. Isa. 21.2.  Leopard and 
c Dan. 2.39. and 7.6. and 8.21. Isa. 21.2.  Goat  
The kingdom of the Grecians do denote.  
Two 
d Dan. 2.40 etc. and 7.6. and 8.8.  Legs, 2. 
d Dan. 2.40 etc. and 7.6. and 8.8.  feet, 4. 
d Dan. 2.40 etc. and 7.6. and 8.8.  horns and them 4. 
d Dan. 2.40 etc. and 7.6. and 8.8.  heads,  
Point forth Greece Monarch parted in 4. steads.  

e Dan. 7.8. and 8.8.  One of the 4. (and that was Syria)  
Brought forth blasphemous 
f Dan. 7.8. and 8.9. etc.  horn, the jues' decay.  
But at 
g Gal. 4.4.  full time (these 4. being one 'gainst jew)  
Down came the 
h Dan. 2.45 and 9.25.26  stone, which all these kingdoms slew.  
To these 4. Beasts and out of them (as were)  
The 
i Revel. 13.1 etc. compared with Ch. 17.  Roman Monarch came as doth appear.  
From whence hath sprung A later Antichrist/  
Fight against the 
k Dan. 8.10 Revel. 13.15 and 11.7.  Army of the highest.  
But fear not Brethren/ as the 
l Dan. 8.25.  former fell:  
So shall the 
m Revel 19 and 2. Thes. 2.8.  Latter be sent down to Hell.   
Crysostomus. There be Some which judge badly of all things: For if A man study humility/ they say he is an hypocrite: If he recreate himself/ he is fleshly: If patiented/ he is fearful: If he strive for justice/ he is impatient: If simple/ A fool: If prudent/ then Malicious: If ripened/ then melancholic: If merry/ then dissolute: If religious/ then they term him singular: If sociable/ then secular: If silent and peaceable/ a dissimuler.   

To the Reader.  
FIrst consider the Parties who have urged me thus to write/ and thou wilt not easily censure my sentences for oversharp.  
Secondly/ understand that my Printer was much lacking in letter/ and altogether in our language: so shalt thou pardon him and bear with me: who coveted to divulge it as it is/ rather than not all.  
In his and mine own behalf/ I for the present/ Do with the red and white Tasker of our English Traffords, undercast this Emblem: Now thus: now thus.  
praying the in the mean time/ in thexamination of Concl. 3. and in the beginning of the 6. line to read uncommunicated etc. A line is there left out/ and diverse such omissions more or less there are/ by reason whereof the sense is sometimes harsh. For Mutation and transposition sometimes of A Letter/ thou mayst easily pass over. As I shall have better means/ expect better work: mean time:  
Something hath some savour.  
FINIS.