A CONFERENCE Mr. John Cotton HELD AT BOSTON With the ELDERS of NEW-ENGLAND,  

1. Concerning gracious conditions in the soul before faith.  
2. Evidencing Justification by Sanctification.  
3. Touching the active power of Faith.   
Twelve Reasons against stinted forms of prayer and praise.  
Together with The Difference between the CHRISTIAN and Antichristian Church.  
Written by FRANCIS CORNWELL, a Minister of Jesus the Christ.  
London, Printed by J. Dawson, and are to be sold Fr. Eglesfield, at the Sign of the Marigold in Paul's Churchyard. 1646.   

TO THE HONOURABLE AND Truehearted lover of his Country, Sir HENRY VANE Junior, Knight, sometimes Governor of New-England; Treasurer of the Navy Royal, and a Member of the House of COMMONS.  
Sir,  

1 Cor. 14 27  THe Churches of the Saints and the World, may not be unfitly compared to the Pearl and the Pibble: though both of one natural substance, earth; yet the one of rare price, whose beauty is the sunbeams enclosed; the other wanting it, is cast away as refuse. What maketh the Saint more excellent than his neighbour, seeing both are borne of flesh, both subject to the same corruptions, sickness, death, but this? 
Ephes. 4. 24  The Saint's excellency is nothing else but the Image of Jesus Christ the Sun of righteousness shining in him: For as the moon and stars derive their light from the sun; 
1 Cor. 1. 30  so all the wisdom, righteousness, holiness a Saint hath, he deriveth from Christ. Hence David the King doth so prise their fellowship, All my delight is in thy Saints, 
Psal. 16. 3.  thine excellent ones that are in the earth, and them that excel in virtue. Yea, it is a sure note of a Citizen of Zion, that he honours them that fear the Lord: 
Psal 15.  Whereas worldly men without grace, are rendered in his eyes as vile. Hence the Spouse acknowledgeth that all her excellency cometh from plantation; Let my Beloved come into his garden, 
Cant 4 16.  and eat his pleasant fruit. Yea, Christ declareth to Nicodemus that a believers holiness cometh from regeneration; 
Joh. 3. 5.  that in Christ he may only glory. How doth the Lord discover this his excellency to a believer, by his calling, till that time he lieth amongst the refuse of the world, 
Tit. 3. 3.  as foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But then the kindness and love of God to man appeared, 
Col. 1. 13.  by delivering him out of the kingdom of darkness, and translating him into the kingdom of his dear Son. By which it is manifest, that he is one of the Chosen generation, the royal priesthood, 
1 Pet. 2. 9  the holy nation, the peculiar people, whom he hath called out of darkness into his marvellous light. But when doth the Lord discover the truth of his calling to his conscience? Then when he giveth him precious faith; for that only distinguisheth him form the world that lieth in sin. Gal. 3. 22. The Scripture concludeth (father, mother, son, daughter, nay the infant that is borne of the most holiest parents) all under sin, that the promise by the faith of Jesus Christ might be given to them that believe. So that in that same hour the Lord giveth him faith, he giveth him an evidence in himself, 
Heb 15. 1.  that he loved him in Christ before he was borne, 
Rome 9 11.  before he had done good or evil, 
Act. 13. 39  that he hath justified him from all those things he could not be justified by the Law, 
Heb. ●. 14.  that he hath purged his conscience from all dead works, that his person is accepted, his sin discharged, 
Act 26. 1●.  and he hath a right to the purchased inheritance amongst them which are sanctified. Thus the love of Christ revealed to die for him, to take away his iniquity, and reconcile him to God; the Spirit given to take away his heart of stone, 
Eccl. 36. 25. 26.  giveth him an heart of flesh, to cause to walk in his flatutes; yea, and draweth his heart to yield obedience to every commandment of Jesus the Christ. The truth of this grace given, Right Worshipful, you can give a true testimonial; for you were once in your natural condition as well as others, till it pleased God who separated you from the womb, 
Gal. ●. 15, 1●.  to call you by his grace, to reveal his Son in you; you consulted not with flesh and blood, but left your native soil, 
〈…〉  (in the persecuting times of the Prelates) choosing rather to suffer affliction with the people of God (according to the light they had received) then to remain in England and enjoy the pleasures of sin for a season. Yet there the Lord exalted your Worship to be the Governor: And in that dawning light, coming forth out of mystical Babylon, the Lord discovered much spiritual knowledge, of the riches of his freegrace in Jesus Christ, amongst you; you being freed from the yoke of the Taskmasters here, the Bishops, that kept you in bondage: you had liberty there to debate those Questions; which the naming only of them here, would have rendered a man odious. But Satan that envieth the peace of the Saints; stirred up a spirit of contention amongst you; especially when these Queries came to be debated.  

1 Whether there are any gracious conditions, or qualifications wrought in the soul before faith?  
2 Whether any man can gather his evidence of the assurance of his Justification from his Sanctification?  
3 Whether there be an active power of Faith, and other gifts of grace in a Christian conversation?   
The one side would not believe themselves justified, no farther than they could see themselves work; making their Marks, Signs, and Qualifications, the causes of their Justification.  
The other side, laid the Evidence of their Justification, only by Faith in the free Promise: for there are four things that makes remission of sins perpetual to a believer.  
First, The cause of Remission, the sacrificed Body of Christ on the Cross, or accursed Tree; Heb. 10. 4. By one offering, he hath perfected for ever them that are sanctified.  
Secondly, The ground is a free promise tendered to us from God; as to Adam, The Seed of the Woman shall break the Serpent's head, Gen. 3. 15. John. 3. 16. 1 John 4. 10.  
Thirdly, The mean is, Faith apprehending it, Phil. 3. 9  
Fourthly, The Spirit of Christ sealing of it, Ephes. 1. 13.  
This truth revealed for the comfort of poor drooping Saints found great opposition; But the good Lord, stirred up your gracious spirit, to countenance, and defend them in the midst of strong opposition; and though you were slighted, and set light by at the end of your Government, as not worthy to be an assistant, with many other Instruments more; yet the good Lord stood by you, and strengthened you, and delivered you from the hands of your opposers, perserved you from the dangers of the Sea; and though at your return to your Native Soil, you lived like Joseph, a while, in a despised condition, yet the Lord raised you up to sit amongst Princes. So that though you were willing to lose life, friends, preferment, for Christ; found you not then, life, peace, joy, in the Lord Jesus, which was better to you, than all worldly amity; according to his own promise, In the World you found affliction, but in him you found peace: And when you were called to be a Member of the high Court of Parliament, in our distressed and distracted times; the Lord made you an instrument to defect the Treacherous plot of those two brethren in evil; Thomas Lord Strafford; and William Lord Archbishop of Canterbu●y, that contrived the destruction of our fundamental Laws, ratified by the Statute of Magna Charta, by labouring to set up an Arbitrary Government, and keeping on foot a Po●ish Army, consisting of Irish Re●els, and others, to compel the faithful, and truehearted Nobility, and loyal Commons of England, ●o subject themselves to their illegal Taxations: hazarding the loss of he favours of the King, Nobility, Parents, Friends, and Allies, together with those places of Ho●our and Maintenance, the King of lemency had freely bestowed; ra●●er than his Country should be ruled, and enthralled, by such accords 〈…〉 a branch of that goodly Cedar, under whose shade, the Innocent and oppressed, tender Consciences that stand for a through Reformation, agreeable to the Word o● God, find rest) ever be forgotten, and left unrewarded; God forbid: I● is worthy to be written on a Pilla● of Marble; and recorded in the Chronicle: that after-ages may never forget to show kindness, and mercy to your Noble Posterity that did not think your life (together with your nearest relations dear unto you, so as to part with them, that you might purchase you Country's Liberty; I cannot judge him England's Friend, that envieth your honour, and promotion; Se●ing you are (for the love you hau● showed to Christ his Truth, and poor Members, together with you● Native Country) worthy of double honour. Now (worthy Sir) seeing all your excellency is nothing else, bu● the Image of Jesus Christ, the Son of righteousness shining in you. Dis●ain not to receive from the hand of a poor despised Instrument that presents this Treatise, The Learned Conference of Master John Cotton, that he had with the Elders, at the Bay of Boston in New England. Though I am the least of all Saints, not worthy to be called a Saint; because ●n the time of the Prelates reign; I ●ided with them, in persecuting the Faith of Jesus Christ, and imprisoning of his Members; But did it ignorantly, through unbelief, and when the Lord pierced my heart for it; I trembling, cried, What shall I do? The holy Spirit and the Bride said, Repent, and be baptised in the name of Jesus, for the remission of sins, and I should receive the gifts of the Spirit, etc. Then Noble Sir, though I procrastinated it for a season, at last, I was not disobedient to the heavenly voice, but arose, and was Baptised; For this cause, have been much opposed by my old Friends, and Countrymen▪ But yet remain a Loyal Cove●nanter, that standeth for a Reformation in England, and Ireland, a●greeable to the Word of God, and the best Reformed Churches: Seeing it is not the voice of the Churches, but Christ in the Churches we Convenented to hearken unto as Master Case his Sermon yet testifieth.  
First, To extirpate Popery; (which I apprehended at the taking of the national Covenant) was that Doctrine of Antichrist, which doth universally oppose the doctrine of Jesus the Christ. Affirming what Christ denieth; and denying what Christ affirmeth.  
Secondly, Prelacy, viz. The Government of Archbishops, and Bishops, and all Ecclesiastical Officers depending on that Hierarchy, Root and Branch: as a Plant the heavenly Father hath not planted.  
Thirdly, Superstition: viz. Whatsoever is supra Statutum, that hath not the word of God to warrant it.  
Fourthly, Schism: Namely, from all those that teach, and co●●sent not to the wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; from such I must withdraw, 1 Tim. 6. 3, 5.  
Fifthly, Heresy: Even from all them that deny that Jesus is the Christ; They are Antichrist that deny the Father and the Son. Whosoever denyeth the Son, the same hath not the Father, 1 Joh. 2. 22, 23.  
Sixthly, That the Lord may be one: viz. Even the Lord Jesus the Christ, whom God raised from the dead, and ●et him at his own right hand in the heavenly places; far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but that which is to come: And hath put all things under his feet, and gave him to be head over all things to the Church, Which is his body, the fullness of him that filleth all in all, Ephes. 1. 20, 21 22, 23.  
Seventhly, And his Name to ● one in the three Kingdoms: (that is, as I conceive it) his power, authority, and royal Commission must be exalted in all his Offices, to be the eternal King, eternal Prophet, and eternal Priest, in all things appertaining to the conscience: seeing the loyal Spouse of Christ hath no Head, no Husband, no Lord, no Lawgiver, but royal King Jesus. That we, and our posterity after us, may live in faith, and love; and the Lord may delight to dwell amongst us.  
For the keeping of which Covenant, I had rather choose to die, then to deny the faith of Jesus the Christ: Knowing, that he which confesseth him before men, him he will confess before his Father. But he which is ashamed of Christ, ●nd his words, in this sinful and adulterous generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy Angels, Mar. 8. 38. Thus I desire, in the first place, 
Mat 22. 21  to give to God the things that are Gods; and, in the next place, render to the high and honourable Court of Parliament, whereof your Honour is a Member, and to your King, when the Lord shall put it into his heart to return unto his Parliament, and to join with you, all your deuce, 
Rome. 13. 7.  tributes, customs, fear, honour; and subject myself to obey all your just, legal, and civil commandments: Knowing, that you set not up the Sword for nought; 
● Pet. 2. 14  but to be a terror to them that do evil, and a praise, a guard and defence, for them that do well.  
Your poor Orator at the throne of grace, that earnestly prayeth, that the Lord will give you, and the great Council of the Kingdom, wisdom and prudence, to bear with tender Consciences, that desire to exalt Jesus the Christ in all his Royal Offices, FRAN. CORNWELL. Orpington, in Kent, the ninth Month, 1645.   

To all the Churches of jesus the Christ, coming out of Mystical Babylon, gathered, or scattered, that follow the Lamb, the Lord JESUS wheresoever he goeth.  
BEloved in CHRIST, Disdain not to Read this Learned Treatise of Master John Cotton, of Boston in New-England, out of any prejudice thou mayest take against the person, or publisher of it. What if some judge him a Schismatic? yet he regardeth not man's rash censure: Seeing he can with holy Paul, that before his Conversion persecuted the Church of God, safely Apologise for himself; Acts 24. 14. That after the way that you call Heresy, so worship I the God of my Fathers; believing all things that are written in the Law, and in the Prophets. Verse 15. And have an hope toward God, which you yourselves also allow, that there shall be a resurrection of the dead, both of the just, and unjust. Verse 16. And herein do I exercise myself, to have always a Conscience void of offence toward God & towardman. But yet this I confess unto you, that I am less than the least of all the Messengers of Christ; for I am not worthy to be called a Messenger, or Minister; for I persecuted the Church of God, that professed the Faith of Jesus the Christ; that held forth all his Royal Offices, King, Prophet, Priest, according to his outward administration, in admitting of Members into his Spiritual Kingdom: And sided with the Antichristian Prelates, and Bishops, that denied, that Jesus is the Christ, whom the Spirit of God calleth Liars, and Antichristians, That denyeth the Father and the Son, 1 John 2. 22. For though I, with the Antichristian Bishops, and Priests, did acknowledge Jesus the Christ, our high Priest that ever liveth to reconcile us unto God; yet we have persecuted them that hold his Kingly and Prophetical Office to be eternal, aswell as his Priesthood, and the gathering of his Church according to his Royal Commission, Matth. 28. 18, 19, 20. Hence it is, that Christ divided, becometh no Christ to the divider; this according to the Vulgar Latin, Solvere Jesum, to dissolve Jesus, that is, to receive him only in part, and not in the whole, which is the spirit of Antichrist. Now when the Lord opened the eyes of my understanding, and convicted me of all the abominations I had done in my spiritual Captivity under Antichrist, especially, that I had crucified Jesus the Christ in his Members, being pricked in my heart, I trembling cried, what shall I do? The Spirit and the Bride, the Lamb's wife, said; Repent, and be Baptised in the name of Jesus, etc. Then I gladly received the Word, was Baptised, and was added to the Church, Acts 2. 38, 39, 40, 41, 42. Yet, by the grace of God, now I am, what I am; And having from some Friends, received this Learned Conference, kept it by me as a precious Diamond of great worth, from which my soul, through the great goodness of God, did reap much spiritual comfort. And did wait, hoping that some learned and faithful friends of his, would long ago have Printed a larger, and an exacter Copy of it: But finding none, (I that am less than the least of all Saints) could not any longer conceal it, but thought with myself, I was bound in Conscience to publish it, in this learned Age, wherein there is so much enquiry after truth, for the benefit of poor, hungry, empty, selfe-denying Spirits; rather than such a Learned Tract of heavenly light, should always lie in the dust, as unseen, and forgotten. For this cause alone, I have attempted (Courteous Reader) to present ●o thy view this Learned Treatise; Not ●hat I have any relation to that Learned man; nor any command from him ●o do it: But only in love, that this his Learned Disputation might not be ●uried in silence. Read it therefore (Beloved in Christ) not for his sake that publisheth it; but for his sake that was ●he Author of it; or rather for the God ●f Truth's sake. For whose cause the Learned Author contendeth for the Faith in these days, wherein the Gos●ell of Truth hath suffered so great Eclipses, through the rage and tyranny of the Popish Antichristian Prelates and Priests.  
Thine that earnestly desireth to exalt the Lord Jesus the Christ, in all his royal Offices FRAN. CORNWELL.   

A Conference that Mr. JOHN COTTON had with the Elders of the Congregations in New-England, touching three Questions that are here discussed on: 

1. Touching gracious conditions, or qualifications, wrought in the soul before faith.  
2. Touching the gathering of our first evident assurance of our faith from sanctification.  
3. Touching the active power of faith, and other spiritual gifts of grace in a Christian conversation.    

The first Question.  

Quest. 1.  WHether there be any gracious conditions, or qualifications, in the soul before faith, of dependence unto which, such promises are made?  
We deny it, for these reasons.  

Reas. 1.  If there be any gracious conditions, or qualifications, wrought in us before faith of dependence; then, before we receive union with Christ: The reason is,  
For by faith of dependence it is, that we first received union with Jesus Christ, Joh. 1. 12.  
But there be no gracious conditions wrought in us before we received union with Jesus Christ;  
Therefore there be no gracious conditions, or qualifications, wrought in us before faith of dependence.  

Minor.  
If we cannot bring forth good fruit, till we be good trees; nor become good trees, until we be grafted or united unto Jesus Christ; then there can be no gracious conditions, or qualifications wrought in us, before we receive union with Christ.  
But we cannot bring forth good fruit, till we become good trees; nor become trees of righteousness, until we be grafted into Jesus Christ;  
Therefore there be no gracious conditions, or qualifications wrought in us, before we received union with Jesus Christ.  
The Proposition is clear of itself, that we cannot bring forth good fruit, until we be good trees: Mat. 7. 18. A corrupt tree cannot bring forth good fruit. Nor can we become the good trees of righteousness, of the Lords plantation, Isai. 61. 3. until we be grafted into Christ. Joh. 15. 4. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. Verse 5. I am the vine, y●● are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.   

A second proof of the Minor.  
If there be any gracious conditions, or qualifications wrought in us before union with Christ, than we may be in a state of grace and salvation, before we be in Christ: But that cannot be: Acts 4. 12. Neither is there salvation in any other; for there is none other name under heaven given amongst men, whereby we may be saved.  

Reas. 2.  If there be any gracious condition or qualification in us before faith, then there may be something in us pleasing unto God before faith:  
But there is nothing in us pleasing unto God before faith; Heb. 11. 6. But without faith it is impossible for us to please him: for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him.  

Object.  But there must be some saving preparatives wrought in the soul, to make way for faith, and our union with Christ. For we must be cut off from the old Adam, before we can be grafted into the new: We must be dead to the first husband, before we can be married un●o another.  

Answ. 1.  To works of creation there need●th no preparation; the almighty ●ower of God calleth them to be his people, that were not his people, 1 Pet. 2. 10. And by calling them to be so, he maketh them to be so. Rom. 9 25, 26. As he saith inHosea, I will call them, My people, which were not my people; and her, Beloved, which was not beloved. Verse 26. And it shall come to pass that▪ in the place where it is said unto them, Ye are not my people, there shall they be called, The children of the living God.  
While Satan, the strong man, keepeth the house, Christ the stronger cometh upon him, and bereaveth him of his armour, and divideth the spole, Luke. 11. 21, 22.  
We are dead to our first husband. the Law by the body of Christ, Rom. 7. 4. and therefore it is by the virtue of Christ's death we have fellowship with Christ; and that giveth the deadly stroke unto our first husband.    

The second Question.  

Quest. 2.  WHether a man may evidence his justification by his sanctification?  
The state of the Question is thus unfolded.  
First, To take a man's sanctification, for an evident cause or ground of his justification, is flat Popery.  
Secondly, To take a man's sanctification, for an evident cause or ground of that faith whereby he is justified, is utterly unsafe; for faith is built▪ upon Jesus, the Christ, the head corner stone, Ephes. 2. 20. Mat. 16. 16. and not upon works: A good work floweth from faith not faith from them.  
Thirdly, To take common sanctification, that is, such a reformation and a change of life as floweth from a spirit of bondage, restraining from sin, and constraining unto duty, and sometimes accompanied with enlargement and comforts in duty; yet without the sense and feeling of the need of Christ, and before union with him, to take such a sanctification for an evident sign of justification, is to build upon a false and sandy foundation.  
Fourthly, That when a man hath first attained assurance of his faith, of his justification, by the witness of the Spirit of Christ, in a free promise of grace, made to him in the blood of Christ, Acts 13. 38, 39 he may discern, and take his sanctification as a secondary witness, or an evident sign or effect of his justification.  
The Question being thus stated, I propound the Question thus;  
Whether a man may gather the first evidence or assurance of his faith, of his justification, by his sanctification?  
We hold in the Negative part.  

The first Argument.  
As Abraham came to the first assurance of his justification, so we, and all that believe, as Abraham did; for he is made a pattern to us in point of justification: Rom. 4. 23. Now it was not written for his sake alone, that it was imputed to him; V. 24. But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead. V. 25. Who was delivered for our offences, and raised again for our justification.  
But Abraham came to his first assurance of his sanctification, not from any promise made thereunto, but from a free promise of grace; Rom. 4. 18. Who against hope, believed in hope, that he might become the father of many nations: according to that which was spoken, So shall they seed be. V. 19 And being not weak in faith, he considered not his own body now dead, when he was above an hundred years old; neither the deadness of Sarahs' womb. Vers. 20. He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God. Vers. 21. And being fully persuaded that what he had promised he was able to perform: Vers. 22. And therefore it was imputed unto him for righteousness.  
The promise was absolute, and free, So shall thy seed be as the stars of heaven: this he believed with full assurance of faith, resting only on the faithfulness and grace, and power of him that promised, Rom. ●. 21.  
Therefore we, and all the children of Abraham, come to our first assurance of our Justification, not from our Sanctification, or from any promise made thereunto; but ●●om the free promise of grace.   

The secoud Arguwent.  
No man can take his assurance of the faith of his justification: But as God will declare and pronounce him righteous in Christ jesus.  
But God will not declare, and pronounce us righteous in Christ, upon the sight and evidence of our sanctification.  
Therefore we cannot take the assurance of the faith of our justification, from the sight and evidence of our sanctification.   

The Assumption is proved thus.  
If God justifieth us (that is) declareth, and pronounceth us to be righteous, he doth then declare his own righteousness, that he might be just; Then he doth not declare us to be righteous in Christ, upon the sight and evidence of our sanctification, which is a righteousness of our own.  
But when God justifieth us, that is, first declareth us, and pronounceth us to be righteous, he doth declare his own righteousness; that he might be just.  
Therefore he doth not first pronounce and declare us righteous upon sight, and evidence of our sanctification, which is a righteousness of our own.   

The proof of the Proposition.  
It will not stand with the righteousness of God to declare and pronounce a man just, upon the sight of such an imperfect righteousness, as our best sanctification is: And therefore when God declareth, and pronounceth us righteous; He doth it not upon any sight of any sanctification, or righteousness of ours: But only upon the sight of the perfect righteousness of Christ imputed unto us.   

The proof of the Assumption.  
That when God justifieth us (that is, when he first declareth, and pronounceth us to be righteous) he doth declare his own righteousness, that he might be just, as Paul speaketh, Rom. 3. 26. and the justifier of him, which believeth on Jesus.  
And it is the speech of David, that when God declareth himself to be just; he declareth only the sinfulness of the Creature, Psal. 51. 4.   

The third Argument.  
If the promise be made sure of God unto faith out of grace; Then it is not first made sure to faith out of works.  
But the promise is made sure of God to faith out of grace, Rom. 4. 5. to him that worketh not, but believeth on him, that justifieth the ungodly, his faith is accounted for righteousness.  
Therefore the promise is not made sure to faith out of works.  
From the opposition of Grace, and Works, Rom. 11. 6 And if by grace than it is no more of works; otherwise grace is no more grace.  

〈◊〉  The opposition standeth not only between grace and works, but beweene grace and the merits of works; now no man ascribeth the assurance of faith in the promise to the merits of works.  

Answ.  The opposition standeth not only between grace and the merits of works: but between grace and the debt due to works; For so the Apostle Paul expresseth it, Rom. 4. 4. Now to him that worketh is the reward not reckoned of graco, but of debt.  
If the assurance of faith of our justification, do spring from sight of sanctification, it is by right of some promise made unto such a work, and the right which a man hath by promise to a work, maketh the assurance of the promise, but debt unto him: and then the promise is not sure unto him out of grace.   

The fourth Argument.  
If when the Lord declareth himself pacified toward us, he utterly shames us, and confounds us, in the sight and sense of our unworthiness, and unrighteousness; then he doth not give unto us our first assurance of the faith of our justification, upon the sight and sense of sanctification.  
But when the Lord declareth himself pacified towards us, he doth utterly ashame us, and confound us, in the sight and sense of our unworthiness, and unrighteousness.  
Therefore he doth not first give us assurance of the faith of our justification, upon the sight and sense of our sanctification.  
The consequence is plain from the Law of Contraries: For, if the Lord shame us with a sight and sense of sin; he doth not then, first comfort and encourage us, with the sight and sense of sanctification.  
Minor is proved, Ezek. 16. 63. Rom. 4. 5.  
Ezek. 16. 63. That thou mayst remember and be confounded, and never open thy mouth any more because of thy shame; when I am pacified toward thee, for all that thou hast done, saith the Lord God.  
Rome 4. 5. To him that worketh not, but believeth on him that justifieth the ungodly, his faith is accounted for righteousness.   

The fifth Argument.  
When sanctification is not evident, it cannot be an evidence of justification.  
But when Justification is hidden, and doubtful, Sanctification is not evident.  
Therefore Sanctification cannot be our first evidence of Justification.   

Minor.  
When Faith is hidden and doubtful, Sanctification is not evident:  
But when Justification is hidden and doubtful, Faith is hidden and doubtful.  
Therefore when Justification is hidden and doubtful, Sanctification is not evident.   

The first proof of the Major.  
If Faith be the evidence of things not seen, then when Faith itself is hidden and doubtful, which maketh all things evident, what can be clear unto us.  
But Faith is the evidence of things not seen, Hebr. 11. 1.  
Therefore when Faith itself is hidden and doubtful, Sanctification cannot be evident.   

The second proof of the Major.  
If no Sanctification be true and sincere, but when it is wrought in faith: then neither can it be evident. But when it evidently appeareth to be wrought in Faith: Therefore when Faith is hidden, and doubtful, Sanctification cannot be evident.  
But no Sanctification is pure and sincere, but when it is wrought in Faith: nor cannot be evident, but when it evidently appeareth to be wrought in Faith.  
Therefore when Faith is hidden and doubtful, Sanctification cannot be evident.   

The sixth Argumont.  
Such a Faith as a practical syllogism can make, is not a Faith wrought by the Lords Almighty power: For though Sillogismus ●i●em facit; yet such a faith is but an human faith; because the Conclusion followeth but from the strength of reasonings, or reason; not from the power of God, by which alone Divine things are wrought, Ephes. ●. 19 20. Col. 2. 20.  
But the Faith which is wrought by a word, and a work, and the light of a renewed Conscience without the witness of the spirit; and ●efore it, is such a Faith as a practical syllogism can make.  
Therefore such a Faith as is wrought ●y a word, and a work, or by the ●ight of a renewed Conscience, without the witness of the Spirit, and ●efore it; is not a Faith wrought by the Lords Almighty ●ower.   

The proof of the Minor.  
From the condition of all these ●hree; the Word, the Work, and the ●ight of a renewed Conscience; they are all but created blessings, and gifts. Therefore cannot produce of themselves a word of Almighty power. Because the Word without the Almighty power of the Spirit is but a dead Letter; and the Work hath no more power than the Word; nor so much neither. For Faith cometh rather by hearing of a Word▪ then by seeing of a Work, Rom. 10. 17. And the light of a renewed Conscience, is a created gift of spiritual knowledge in the conscience.  

Object. 1.  1 john 2. ●. Hereby we know that we know him, that we keep his Commandments. 1. John. 3. 14. We know we have passed from death to life, because we love the Brethren. Vers. 19 Hereby we know we are of the 〈◊〉.  

Answ. 1.  No better Answer need to be expected then what Calvin hath given in the exposition of these Scriptures; who thus expoundeth them.  
Though every believer hath the testimony of his Faith from his Works, yet that cometh in a posteriori probatione, a latter, or, secondary proof, instead of a sign. Therefore the assurance of Faith (saith he) doth wholly reside in the grace of Christ; and we must always, saith he, remember, that it is not from our love to the Brethren, that we have the knowledge of our estate, which the Apostle speaketh of, as if from thence were fetched the assurance of salvation. For surely we do not know by any other means, that we are the Children of God: but because he sealeth unto our heart by his Spirit, our adoption of us out of freegrace: and we by faith receive the assured pledge of him▪ given in Christ's love. Therefore as an addition, or inferior help, for a prop unto faith, not for a foundation to lean on.  

Answ. 2.  Certain it is, that those which ●ohn writ unto, were three sorts of ●en: Old men, Young men, and Babes: ●et there was none of them but did know their good estate, by the knowledge of the Father; before they knew their good estate by their brotherly love: For even of Babe● (he saith) they knew the Father, 1 Ioh● 2. 13. And therefore by the rule o● relation, they knew their Son-ship● and adoption: And if it should be asked, how they knew it; John telleth, By the unction they had receive● from Christ, ● joh. 2. 27. that is, b● the spirit itself, which taught them t● know all things; which no created gifts of Sanctification could do. Even in nature, children do● not first come to know their parents either by their lov● to their brethren or by their obedience to their parents; but from their parents love descending on them: So we loved him because he first loved us, 1 john 4. 19▪ Herein is love, not that we loved God, bu● that he loved us, and sent his Son to bee● propitiation for e●r sins, 1 joh. 4. 10.  

Object.  If john could give sanctification fo● an evidence of adoption, to such a knew their good estate before by the witness of the Spirit; this were but to light a Candle unto the Sun?  

Answ. 1.  Whether were it more absurd to light a Candle unto the Sun, or to light a Candle to see to a man's eyes; Now faith is instead of eyes unto the soul: By Faith Abraham saw the day of Christ, and rejoiced, ●hough it were a far off, joh. 8. 56:  

Answ. 2.  The same Apostle saith, that ●here be six Witnesses that give ●ight and evidence unto our spiritual life in Christ: of which three ●e in heaven, and three on the earth; ●nd the Spirit in both: yet he did ●ot think it a vain thing to give ●he water of Baptism, (as out of ●he death and resurrection of Christ we receive the power to walk in newness of life, Rom. 6. 3. 4.) as a witness ●fter four of the greater lights.  

Answ. 3.  If you take Sanctification for a ●reated gift, it is indeed but a Candle to the Sun. But when John ●aketh it, but to confirm faith, ●he meaneth then, the Spirit of God beareth witness in it: or else the testimony of sanctification, though it be a divine gift or work, yet it would not give a divine testimony, nor increase divine faith; for the heavens and earth are divine and supernatural works, yet they do not give divine testimony of the Godhead, unless the Spirit of God himself do bear witness in them.  
Therefore John giving sanctification for an evidence of a good estate, to such as already knew it, by the witness of the Spirit, is not a lighting of a candle to the Sun; but as the setting up of another window, though a lesser, to convey the same Sun light into the house another way.  

Object. 2.  In 2 Pet. chap. 1. from verse 5. to 10. the Apostle exhorteth us, by adding one gift of sanctification to another, to make our calling and election sure.  

Answ.  Let Calvin answer for me: This assurance (saith he) whereof Peter speaketh, by adding grace to grace, is not in my judgement to be referred unto conscience, as if the faithful did thereby before God know themselves called, and chosen; but if any man will understand it, of making of it sure before men, there will be no absurdity in this sense: Nevertheless it might be extended further, that every one may be confirmed in their calling; by their godly and holy life. But that is a proof, not from ●he cause; but from a sign, and effect.  

Object. 3.  There be many conditional promises in the Gospel, which are made to the gifts and duties of sanctification; which are all in vain, if poor drooping souls, finding such gifts, and duties of sanctification in themselves, may not take comfort from them, according to the promise.  

Answ. 1.  The conditional promises are made to poor drooping souls, no● in respect of such conditions, or as they are qualified with such gifts and duties of sanctification; but in respect of their union with Christ, to whom the promises belong, Gal. 3. 26, 28, 29. The fruits of such an union with Christ, such duties and gifts of sanctification be, when they be sincere: otherwise, if the promises were made to such souls, in respect of such conditions, than the reward promised would belong unto them, not of grace, but of debt, Rom. 4. 4. A promise made to any condition, after it be made, it becometh due debt to him, in whomsoever such condition is to be found: But therefore that such promises might be of grace, they are made to us, not as we are endued with such and such conditions; but as we who have such and such conditions are united unto Christ. Whence it is, that such blessings offered in such promises, as they are tendered to us in Christ, so are they fulfilled to us in Christ. Whereupon, we look for the blessing, not in our gifts and duties; but in going still unto Christ, for a clearer and fuller manifestation of him to us, and of comfort in him. As for example, A thirsty soul, to whom promise is made that he shall be satisfied; he looketh not presently to be satisfied from his thirsting, nor from any right his thirsting might give him in the promise; but he looketh to be satisfied by going unto Christ, in drinking more abundantly of him by his Spirit, as Christ himself directeth such drooping souls to do: and so we are to make use of such kind of promises; Joh. 7. 37, 38, 39  

Answ. 2.  No man can see his gifts and duties of sanctification in himself, but he must first have seen Christ by faith, the Spirit of Christ enlightening his understanding in the knowledge of him. As in case of mourning, to which many promises are made, No man can (with Evangelicall repentance) mourn over Christ, and for himself, until the Spirit work faith; and by faith beholding Christ, he hath seen him crucified, and by him, Zech. 12. 10. So then these conditions, and the promises made to them, do not give us our first sight of Christ, nor the first glymyse of light and comfort from him; but rather our sight of Christ, and some glympses of light and comfort from him, doth beget such conditions in us.  

Answ. 3.  Such conditional promises are not in vain, though poor drooping souls have found no comfort by them, and though they cannot suck present comfort from them, and from their good conditions accordingly to them.  

Reas. 1.  Because these promises being discerned in a Covenant of freegrace made in Christ, by them do work (if they were not wrought before) or at least confirm such conditions in the soul. As when God promised them to send a Redeemer out of Zion, unto them which turn from transgression in Jacob, Isai. 59 20. the Apostle expoundeth it, That Christ shall come out of Zion, and shall turn away transgression from Jacob: which is as much as if he should say, He shall work that condition which the promise was made unto. And this the Apostle maketh to be the meaning, and the blessing of the promise, according to the Covenant of grace, Rom. 11. 26, 27.  

Reas. 2.  The promises are not in vain to such souls, in whom such good conditions are wrought; because they direct them where they may find comfort, and satisfying to their hearts desire: to wit, not by clearing their good conditions in themselves; but by coming unto Christ, and drinking a more full draught of his Spirit; as Christ directeth thirsty souls to do, Joh. 7. 37. If any man thirst, let him come to me, and drink. V. 38. He that believeth on me, (as the Scripture saith) out of his belly shall flow rivers of living water. V. 39 But this he spoke of the Spirit, that they which believe on him, shall receive.  

Object.  But why may not the holy Spirit breathe his first comforts into our souls, even on such conditions? Is not this to limit the Spirit, who is free, and bloweth where he listeth? Joh. 3. 8.  

Answ.  He doth not breathe his first comforts in such conditions, because he listeth not: it is not his good pleasure to give us our first comfort (which is the comfort of our Justification) from our own righteousness, before he give us comfort in the righteousness of Christ. The holy Spirit in all his dispensations to us ward, delighteth to receive all from Christ, rather than from us; that so he might glorify Christ in us. The Comforter whom I shall send to you, he shall glorify me; for he shall receive of mine, and show it unto you, Joh. 16. 14. Nor will he so much dishonour the righteousness and grace of the Father of glory, as first, to pronounce and declare us justified in the sight of our own righteousness.  

Object. 4.  In Mat. 7. from verse 16. to 20. The tree is known by his fruit.  

Answ.  True, to others; but not unto himself. If a tree could know itself, it would first come to know itself, by seeing upon what root it grew, before it came to see what fruit it did bear; Joh. 15. 1, 2, 3, 4, 5.  

Object. 5.  But this Doctrine is new, it is not ancient, nor gray-headed.  

Answ.  The Doctrines of the Covenant of freegrace are ever new; because they are the Doctrines of the New-Covenant, which can never wax old: should it once wax old, it would soon vanish away, Heb. 8. from vers. 8. to 13. though it be as ancient as Abraham, yea, as Adam; for he had his first comfort and assurance, in an absolute promise of freegrace, Gen. 3. 15. yet it hath ever seemed new in every age.  
Augustine's Doctrine of Conversion, that is of grace, and not of freewill.  
Luther's Doctrine of Justification, that is of faith, not of works.  
Calvin's Doctrine of Predestination, that is of grace, not of faith and works fore-seen: were all of them thought new Doctrines in their times; and yet all of them the ancient truths of the everlasting Covenant of grace.  
And surely, for this Doctrine in hand, Calvin is as clear, as my hearts desire to God is we all might be; his words have been partly rehearfed before, in the answer of some Objections; and partly in my large Answer to your Reply.  
Bellarmine taketh it to be the general Doctrine of the Lutherans, That, Assurance of faith goeth before works, and doth not follow after, Institnt. lib. 3. cap. 9 And Pareus in answer unto him, saith, That though there be an assurance that followeth good works, yet the former assurance from the witness of the Spirit goeth before.  
And seeing they that are the chief Reformers of the Protestant Assemblies, do generally make sanctification a fruit of faith, and do define faith to be, A special assurance of mercy in Christ; it must needs be out of controversy their judgement, That a man receiveth his first assurance, not from his sanctification, which they make to be an effect flowing from it; but from an higher principle, even from the grace of the Father, and the righteousness of the Son, the Lord Jesus Christ; and witnessed by the holy Spirit.  
Bilney, in the Book of Martyrs, in his Epistle to B. Tu●stall, relating the manner of his conversion, protested, That when he had wearied himself in many superstitious works of fasting, and Popish penance, he received at last his first assurance, from that place in Timothy, 1 Tim. 1. 15. he calleth it a most sweet word unto him, This is a true saying, and worthy of all men to be received, Jesus Christ came into the world to save sinners, of whom I am the chief. A word from an absolute promise, set home unto him by the ●oly Spirit, without respect of any sanctification formerly wrought or seen in him.  
Alas, how far are they mistaken, that think the contrary Doctrine hath been sealed with the blood of Martyrs?  
Zancheus' his judgement, though he was a godly and an eminent learned man, yet I would not have named him, but that Mr. Perkins highly approved his discourse, and translated it, as a choice piece, into his own Volume, which maketh it obvious to every godly Reader, that studieth Perkins learned Works; Page 429. the first testimony, saith Zanchey▪ and Por●ius, for him; by which God assureth us of our election, is that inward testimony of the Spirit, of which the Apostle Paul speaketh, Rom. 8. 16. The Spirit witnesseth to our spirits, that we are the sons of God; And afterward coming to give some direction how a man may know, whether this testimony be true, and proceedeth from the holy Spirit, or no.  
He answereth, Page 433. three ways.  
First, A man may know it, first, by the persuasion itself.  
Secondly, By the manner of its persuasion.  
Thirdly, By the effects.  
For the first, the holy Spirit doth not simply say it, but doth persuade with us; that we are the sons of God: And no flesh can do it again.  
By reasons drawn not from our work, or from any worthiness in us; but from the alone goodness of God the Father, and the grace of Christ freely bestowed, and in this manner the Devil will never persuade any man.  
The persuasion of the holy Spirit is full of power; for they which are persuaded that they are the sons of God, cannot, but must needs call him Father, and in regard of love to him do hate sin; and on the contrary, they have a sound hearty desire to do his Word and Will revealed.  

Answ. 2.  For the second Answer to the imputation of Novelty; Either (saith John Cotton) I am exceedingly deceived, or it justly falleth upon the contrary Doctrine, and they are much mistaken that think otherwise; I never read it to my best remembrance, in any Author old o● new: that ever a man received his first evidence of the faith of his Justification, from his Sanctification▪ unless it be one, (whom I met with within these two days) Printed within these two years, that maintaineth our first comfort of Justification from Sanctification. But generally all our English Orthodox Teachers do oppose it.  
Amongst the English Teachers one, for aught I know, did more advance the Doctrine of Marks and ●ignes, than Master Nicholas Byfield, ●●d yet he himself professeth, that human reason cannot believe such ●reat things from God, from any ●●ing that is in us: But only bemuse we having the Word of God ●suring such happiness unto such ● lay hold upon the promises confined in it. So that it is that which ●eedeth Faith, or as he calleth it, ●e persuasion of our good estates●et notwithstanding, saith he, the ●●surance of Faith is much increased, ●●d confirmed by Signs; the for●er part of which speech, touching the first beget of the assurance of Faith, consenteth with me; the latter, concerning the increasing and confirming of the assurance● argueth plainly his consent, thu● far also, that he meant not that th● assurance of the Faith of Justification should spring from Sanctification: But when he would have th● assurance of Faith to be increase● and confirmed by the light 〈◊〉 Signs, I would not refuse it; 〈◊〉 by the assurance of Faith, h●● means only assurance of Knowledge; or if he meaneth only assurance of Faith, properly so ca●led, I would then put in this ca●tion.  
That then the Spirit of Go● himself had need, by his own testimony, to reveal our justification unto us, and Gods free grace 〈◊〉 accepting us in Christ: or else it 〈◊〉 not Word, nor Work, nor t●● light of a renewed conscience, th●● can increase, or confirm, the assurance of Faith of our Justification▪ But only the manifestation of Go● Freegrace, in a Divine testimony, ratified by his own good Spirit.    

The third Question is concerning the activeness of Faith: The Controversy is  

Quest. 3.  WHether Faith concur as an active instrumental cause to ●ur Justification?  
In the explicating of it, I must ●●rst speak what it is that justifieth ●●ee.  
First, we do believe, that in our ●ffectuall calling, God draweth us to ●nion with Christ, joh. 6. 44. Shedding abroad his Spirit in our hearts, Rom. 5. 5. And working Faith in us 〈◊〉 receive Christ, joh. 1. 12. 13. And 〈◊〉 live by Faith upon him, Gal. 2. 20.  
Secondly, we are no sooner alive in Christ, but we are accounted of God ●s his adopted children in Christ, Gal. ●. 26. Ephes. 1. 5. and so are made heirs of righteousness, Galat. 3. 29. God imputing the righteousness of his Son Jesus to us for our justification, Rom. 4. 23. 24. 25.  
As we were no sooner alive in the first Adam, but we became his children, and heirs of his transgression; God imputing the guilt of it to our condemnation.  
Now in this we all consent; that in receiving the gift of Faith we are merely passive.  
But yet a double Question here ariseth.  

Quest. 1.  Whether in receiving of Chris● (or the Spirit, who cometh into our hearts in his name) we be merely passive?  

Quest. 2.  Whether our Faith be active to lay hold upon the righteousness o● Christ, before the Lord do firs● impute the righteousness of Christ unto us.  

Our Reasons are.  

Reas. 1.  If it be the spirit of Grace she● abroad in our hearts, that doth be● get Faith in us: then if we were Passive in receiving Faith, we are much more passive in receiving Christ, or the Spirit of Christ, that begetteth Faith: for if we have no life to be Active until Faith come; we have much less life to be Active before the Cause, and root of Faith come.  
But it is the spirit of Grace, shed abroad in our hearts, that begetteth Faith in us, Zech. 12. 10.  
Therefore if we be Passive in receiving Faith; we are much more Passive, in receiving the spirit that begetteth Faith.  

Reas. 2.  If we be active in laying hold on Christ, before he hath given us his Spirit: then we apprehend him, before he apprehend us: then we should do a good act, and so bring forth good fruits, before we become good trees; yea, and be good trees before we be in Christ.  
But these are all contrary to the Gospel, Philip. 3. 12. 13. Matth. 7. 18. john 15. 4. 5.  
Therefore we be not active in laying hold on Christ, before he he hath given us his Spirit.  
Whether our Faith be active to lay hold upon Christ for his righteousness, 
Quest. 2.  before the Lord do first impute the righteousness of Christ to us; we conceive no.   

For these Reasons.  
If the sin of Adam were imputed unto us for our condemnation, 
Reason 1.  assoon as we were alive by natural life before we had done any act of life, good or evil: then the righteousness of Jesus Christ is imputed unto us to our Justification, as soon as we be alive unto God by Faith, before we have done any act of Faith.  
But the former is plain, Rom. 5. 18. 19  
Therefore the latter also.  

Reas. 2.  If our Faith be first active, to lay hold upon Christ for his righteousness, before God imputeth it unto us; Then we take Christ's righteousness to ourselves, before it be given unto us.  
But that we cannot do, for in the order of nature, giving is the cause of taking; unless we take a thing by stealth.  

Reas. 3.  If our Faith be first active in laying hold on Christ for his rightness, before God impute it unto us; then we do justify God, before he doth justify us.  
For he receiveth the testimony which God hath given of his Son: that God hath given us life in his Son, he hath set to his seal that God is true, john 3. 33. And so he which justifieth God, as others that do not receive the testimony, condemn God of lying, 1 joh. 5. 10.  
But we cannot Justify God before he justi●e us; no more than we can love him before he first loved us, 1 joh. 4. 19  

Reas. 4.  If our Faith be first active to lay hold on Christ for his righteousness, before God impute his righteousness unto us: Then we are righteous men to act, and work out our own righteousness, before we be righteous, by the imputed righteousness of Christ.  
But we be to our best acts and works of righteousness, unrighteous, till our sins be pardoned, which is not until the righteousness of Christ be imputed to us.  

Reason 5.  In the order of nature, the object is before the act that is conversant about it: Therefore it is in the order of nature, before the act of our Faith.  

Object. 1.  To believe on the name of Christ is an act of Faith; To believe on the name of Christ, is to receive Christ, john 1. 12.  
Therefore the receiving of Christ is by an act of Faith.  

Answ.  The place in john, upon which the weight of this Argument lieth, saith no more, but that they which received Christ in the second Aorist in the time past, do believe on his name in the time present. Which we willingly grant; that they who receive Christ, their faith becometh active through him to believe in his name, that so they might receive him, and his righteousness.  

Object. 2.  We are justified by Faith, Rom. 3. 28.  

Answ.  When we are said to be justified by Faith; It is by the righteousness of Christ imputed unto us.  

Object. 3.  Abraham's To credere, his act of believing, was imputed unto him for righteousness, Rome 4. 3.  

Answ.  It is taken generally amongst the Learned, for a singular opinion of Master Wotton, that To credere, the act of believing should be imputed for righteousness.  
For, indeed, the act of believing is neither a righteousness according unto the Law; For the Law is perfect, Psal. 19 7. Nor a righteousness according unto the Gospel; For the act of believing is an act of our own, though given of grace: But the righteousness of the Gospel is not an act of our own And therefore Paul desireth that he may be found in Christ, not having his own righteousness which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by faith, Phil. 3. 9 to wit, the righteousness of Christ imputed.  

Object. 4.  But this Doctrine is opposite unto the stream of all the Learned; a passive Faith is not heard of amongst men, and they do genenerally make Faith an instrumental cause of their Justification.  

Answ.  A passive Faith is rarely hard of out of my mouth, but yet the thing meant by it, is never rare in the writings of the learned, nor sometimes the word passive Faith.  
Two things are meant by the word of Faith, and may be said to be passive in our Justification, in a double respect.  
Because a habit of Faith may be called passive, before it putteth forth any act, and we are justified assoon as by an habit of faith we are alive in Christ; in the first moment of our conversion, before Faith hath put forth any act: as we were all guilty of Adam's sin, before we were active to reach forth any consent unto it.  
Faith may be said to be passive in our justification, because it doth not lay hold on Christ, to fetch Justification from him, till Christ have first laid hold on us, and imputed his righteousness to us; and declared it unto us by his Spirit, in a free promise of Grace: And then Faith becometh active, actually to receive Christ's righteousness; and actually to believe on it, either by way of dependence, or assurance.  
For the truth is, seengi we are not justified, neither as it is a gift in us; nor as it is an acting and working from us; but in regard of his object, the righteousness of Christ which it receiveth.  
Therefore which way soever Faith may receive Christ first or last, by the same way we may be justified by it.  
Now Faith of itself, even the habit of Faith is an emptying grace, and so is as an empty vessel, fit to receive Christ and his righteousness.  
And both the act of Faith, whether of dependence on Christ, or of our assrance in Christ, carrieth us out of ourselves unto him, and so maketh us fit to receive Christ, and his righteousness.  
Thus I have explained what I mean by a passive Faith.  
Let me show you, that neither the Word, nor the naming of it, is an untruth from our best learned men of eminent worth for parts and abilities.  
Calvine in his Institutions, Lib. 3. cap. 3. Sect. 5. Quoad Justificationem.  
Ursinus in his Catechism, Quest. 60, Sect. 5. Potius Deum primum.  
Chemierius de fide, lib. 13. Chap. 6. Verissimum esse duo.  
Doctor Amesius in Medullam Theologiae, lib. 1. Cap. 26. Recepti Christi.  
Paul Banes on the Ephesians 2. Vivificant. He quicken us, since he acknowledge a passive receiving of Christ, he must acknowledge a passive Faith: for there is no receiving of Christ, but by Faith.  
In a Book of choice English Sermons, that goeth under the name of Doctor Sybbs, and our Brother Hooker, and master Davenport, there one styled the Witness of Salvation, on Rom. 8. 15. 16. where in Page 135. are these words: In Justification, Faith is a sufferer only; But in Sanctification, it worketh, and purgeth the whole man.  
As for our Learned men that do generally make Faith an instrumental cause of their Justification. I confess it is true; But I do not understand them (as Chenerius doth in the like case) to mean no other kind of causa; then Cause sine qua non, or, Causa removens, or prohibens. For Faith keepeth the Soul empty of confidence in itself, and maketh a way for the receiving of the righteousness of Christ. Even as the poor▪ Widows empty vessels made a way for the receiving the oye out of the Cruse; whereas the fullness of the Vessel caused the stay.  
The good Lord empty us more and more of ourselves, that we may be filled with him, Out of whose fullness we receive grace for grace, John 1. 16.  
Gloria sit soli Deo.     

Twelve Reasons laid down against prescribed and stinted Forms of Prayers or Praises.  

Reas. 1.  BEcause it is against God's glory, in stinting unto him such a daily measure of Service (consisting of Prayer or Praise) and so hindering the spiritual petitions and phrases, that otherwise would be, if God's good gifts were used.  
It is against the dignity of Christ, which hath qualified his Saints with a proportionable measure of the gifts of the Spirit, for Prayer or Praise, 1 Cor. 14. 15, 16. in making their gifts needless and useless, when they can serve themselves with Books, and Forms, without them.  
It quencheth the gifts of the holy Spirit; because it hath no spiritual employment for Prayer nor Praise in his spiritual house, 1 Pet. 2. 5.  
God is so jealous of his glory, that he cannot endure his worship should be corrupted with the least mixture of man: Nadab and Abihu, for offering with strange fire which God commanded them not, were destroyed with fire from the Lord, Levit. 10. 1, 2.  
Vzzah, for touching the Ark contrary to the order of the God of Israel, was smitten dead, and Israel had a breach made amongst them, 1 Chron. 13. 9, 10, 11. compared with 1 Chron. 15. 12, 13.  
Jeroboam devised worship at Dan and Bethel, though he pretended by it to worship the true God, and advance the worship of Jehovah; yet he worshipped nothing but the Devils, and Calves that he made, 2 Chron. 11. 15. And it became a sin to Jeroboam and his house, to destroy it root and branch, and all the Kings that countenanced and upheld it; 1 Kin. 13. 34. 2 Kin. 17. 21, 22, 23. But such as feared the Lord amongst them, both Levites and Priests, left their Cities, and possession; and of the people, such as set their heart to seek the Lord God of Israel, came to Jerusalem: So Jeroboams Kingdom weakened; but Rehoboam, that gave liberty of conscience to worship the true God, strengthened; 2 Chron. 11. 16, 17.  
Now, was God so jealous of his glory under the Law, that he that ●inned against that worship which God by Moses prescribed, he died without mercy? how much severer punishment are they worthy of, that sin against the Son's authority, seeing he is Lord of the spiritual house, whose house are we, Heb. ●. 6. And the heavenly Father commandeth us to hear him, Mat. 17. 5. and that in all things, or our souls must perish, Acts 3. 22, 23? Now, if we worship God in prayer or praise▪ or any other way, by any innovation or invention of man, let us hear what our Prophet Jesus saith In vain ye worship me, teaching f●● Doctrines the Commandments of me● Esay 29. 13, 14. Mar. 7 6, 7, 8. An● however it may seem glorious 〈◊〉 our eyes, yet God hath set th●● stigma on it, That it is a vai●● worship.  
I cannot worship God in a stinte● form of worship, in prayer, a●● praise, and the like, lest I make 〈◊〉 self guilty of the blood of Christ.  
Christ by his death hath free me from the whole Ceremonial Law, so that if I consent to rea● again what Christ by his dea● hath abolished, I crucify Chris● make myself gailty of his blout and as much as in me lieth, expel him out of the Nation.  
Now, the Ceremonial Law h● his constitution in Israel, either fro● Moses, or from God: Not from 〈◊〉 for he was a servant in his ●ouse, and he did nothing in the Tabernacle, nor about it, but what God showed him, Exod. 25. 4. Acts ●. 44. But the Ceremonial Law 〈◊〉 his original law from God: Now, if the death of Christ were ●f that power, to put an end to the ●hole Ceremonial prescribed ●orship, so that whosoever should ●are it again should crucify Christ, ●nd make us guilty of his blood, etc. ●hen, that death of Christ is of ●●rce, to put an end to man's Cerenoniall Worship:  
But the first is true; Ergo, the ●●ter.  

Object.  The Consequence is denied.  

Answ.  That power which can disannul ●e greater, must needs disannul the ●●●er; if the death of Christ put an 〈◊〉 to the heavenly Father's Ceremonial Worship, and in prayer and ●aise, at, or before the Ark, or in ●e Temple; than it will put an ●nd to all man's devised Worship, unless you will advance the authority of man above God the Father. Col. 2. 20, 21, 22, 23. If Christ by his death hath freed us from the rudiments of the world, the Mosaical Ceremonies, why living in the world are we entangled with ordinances, after the doctrine, traditions, and commandments o● men?  

Object.  But they are set up for the glory of God.  

Answ.  Not I, but Paul shall answer from me; They have a show of wisdom, i● will-worship; but it is only a show there is no substance in it.  
We harden the obstinate Papist in their superstition; for they say and that truly, We received mo●● of our forms of prayer and prai●● from them.  
We rob the Spirit of his glory who is given to Saints to form prayer and praise in them, 1 Cor. 1●. 15, 16. Rome 8. 26. Gal. 4. 6.  
We impose a burden upon 〈◊〉 conscience to be practised, which God hath left arbitrary, to be used according to our necessities; If we be afflicted, then pray; if we have tasted how bountiful the Lord hath been to us in blessings, then let us praise him; Jam. 5. 13.  
If we frequent devised forms of Worship in prayer or praise, we shall lay a stumbling block before a weak brother, and cause him to fall. Woe be to them that follow the way of Balaam, who taught Balack to cast a stumbling block before the children of Israel, Revel. 2. 14. Jud. v. 11. Now offences must come, but woe unto the men by whom they come: It were better for me, that a millstone were hanged about my neck, and that I were cast into the sea, then that I should offend one of these little ones, Luk. 17. 1, 2.  
If we frequent devised forms of Worship in prayer or praise, we shall offend our consciences; (even so many of us as are Saints enlightened, to behold the beauty of his spiritual Worship, performed, or offered in his spiritual house, the Congregation of the faithful united;) Now if our consciences condemn us, God is greater than our consciences, and he will condemn us also, 1 Joh. 3. 19 for he knoweth all things. Therefore I say to you (who blame us for not frequenting devised forms of Worship in prayer and praises) as Shadrach, Meshach, and Abednego did to King Nabuchadnezzar, We are not careful to answer you in this matter; Our God whom we serve is able to deliver us out of your hand: But if he will not, be it known to you, we will not serve your gods; nor worship our God in that devised way that men set up, Dan. 3. 16, 17, 18.  
It one set form of spiritual Worship in prayer and praises had been needful, Christ would have left one: But the Prophets, Christ, the Apostles, never prayed nor praised God by any set form of Worship invented by man; but by the powerful work of the holy Spirit, Rom. 8. 26. Gal. 4. 6.  
A set form of Worship prescribed in prayer or praises, cannot in prayer express the several necessities of God's people; for the more grace they have, the more they see their own wants; and the more sensible they are of their own infirmities, corruptions, and sins. Neither can it in praises express the manifold experiences that the Saints daily observe of God's merciful dealing with them: Therefore a set Form of prayer or praises to God's Saints, and faithful ones, principled with a spirit of prayer and praise, it is altogether unuseful; 1 Cor. 14. 15, 16.  
Soli Deo honour & gloria  
FINIS.   

A DESCRIPTION OF THE Spiritual TEMPLE: OR THE SPOUSE Prepared for the LAMB, The LORD JESUS.  
Written by FRANCIS CORNWELL, a Minister and Servant of Jesus, the Christ, for the benefit of poor distressed conscences, in City and Country.  
LONDON, Printed by John Dawson. 1646.   

TO THE HONOURABLE, and the true lover of all conscientious Covenantours, that stand up for a through Reformation, according to the word of our good God, in England, and Ireland, CORNELIUS HOLLAND Esquire, a Member of the House of Commons Assembled in Parliament.  
SIR,  
DAvid describeth the godly man, by his pleasure, and by his pains: First, the pleasure of the godly man, in these words: 
Psal. 1. 2.  He delighteth in the Law of the Lord. Secondly, the pains of the godly man: And in that Law he meditateth day and night; not only in the day appointed for man to labour in, but in the night also appointed for man to rest: the reason is, because it is his meat and drink, to do the will of his God. (Honoured Sir) The Word of Christ being the Rule of England's Reformation; the good Lord (that writeth his Laws in his people's hearts, according to his new Covenant of Grace: Heb. 8. 10.) put it into my mind, seriously to consider, What Schism was, that I had covenanted against. And searching the Scriptures, I found it thus written, 1. Tim. 6. 3. If any man teach otherwise, and consent not to the wholesome words, even the words of our Lord Jesus Christ; and to the Doctrine which is according to godliness. Vers. 4. He is proud, knowing nothing; but doting about Questions, and strife of words; whereof cometh envy, strife, raylings, evil surmisings. Vers. 5. Perverse dispute of men of corrupt minds, and destitute of the truth; supposing that gain is godliness; from such withdraw thyself. Yea, and after a further enquiry, to understand aright the things that are controverted amongst us; by the good providence of the Almighty, I found two Texts of holy Scripture, setting forth two sorts of men, Diametrally opposing one another, as light doth darkness, truth doth falsehood; the one th●s written: 1 John 5. 1. Whosoever believeth that Jesus is the Christ, is borne of God. And the other, thus; 1 John 2. 22. Who is a liar, but he that denyeth that Jesus is not the Christ, He is Antichrist, that denyeth the Father and the Son. And when I thought to understand the difference, it was to hard for me, until I went into the Sanctuary of God; where the Father of glory, of his good pleasure, revealed to me (the most unworthyest of all his servants) the truth of that; which (I conceive) is the root of all our Controversies, and gave me to understand the meaning of the Scriptures, 1 John 5. 1. Whosoever believeth that Jesus is the Christ, viz. the eternal King, Prophet, Priest of the Church of the new Testament, ratified with his blood, whom the Father of glory hath exalted to be Lord and Christ, Acts 2. 36. and head, Ephes. 2. 20, 21, 22, 23. Is borne of God. Seeing no man can say, (that is confessed) that Jesus is the Lord but by the holy Spirit, 1 Cor. 12. 3.  
Hence I find it written, Joh. 1. 11. Jesus came to his own, but his own received him not, that is, for the Christ, that Messiah which was to come: but only for the Carpenter's son; Matth. 13. 58. The reason was, because none could understand that Mystery: but they only to whom the Father of heaven revealed it, Matth. 11. 14. Hence, when Jesus demanded of his Disciples? Whom do men say that I the Son of Man am? Peter answereth, thou art the Christ, the Son of the living God: Jesus answereth, Blessed art thou Simon Bar-Jona; for flesh and blood hatb not revealed this unto thee; but my Father in heaven. And thou art Peter, and upon this Rock (Jesus the Christ, whom thou hast confessed) I will build my Church, and the gates of hell shall not prevail against it, Mat. 16. 16, 17, 18. Many for fear durst not in those days confess Jesus to be the Christ: Instance the Parents of the blind man: Because the Jews had agreed, that if any did confess, that he was the Christ; He should be put out of the Synagogue, John 9 22. But so many as received him (viz. to be the Christ) to them he gave power to be called the sons of God; even to them that believe in his name; which were borne not of blood nor of the will of the flesh, nor of th● will of man, But of God, John 1. 12, 13▪ And as for that other Text of the holy Scripture that doth universally oppose it the heavenly Father gave me thus to interpret it: 1 John 2. 22. Who is a liar (viz ●orne of the evil one, who is a liar, and the father of lies, and abode not in the truth, John 8. 14. But he that denieth that JESUS (whom he confesseth died for his sins; and rose again the third day, according to the Scriptures) Is not the Christ, viz. the anointed King and Prophet of his Church, in all his outward administrations and institutions, in admitting of Members into his spiritual Kingdom, according to his royal Commission, Matth. 28. 18, 19 Mark. 15. 15, 16. (though he acknowledge him to be his eternal Priest that ever liveth, to make intercession to God for him, Heb. 7. 25. He is that Antichrist (viz. an enemy and adversary to Jesus the Christ) that denieth the Father and the Son, He that denieth the Son's Authority, to be the eternal King, and his Commission to be in force, Matth. 28. 18, 19, 20. Mark. 15. 15, 16. and to be the eternal Prophet; and his word to be the eternal rule for Doctrine and Government; aswall as his eternal Priest to reconcile him to God Denieth the Father, that sanctified the Son, and sent him into the World, John 10. 36. and raised him from the dead, and exalted him to be Lord and Christ, Acts 2. 36. Hence it is (my Honoured friend) First, that in all my writings, I have studied to exalt Jesus the Christ, it being the Primitive. Faith once given to the Saints, Math. 16. 16. Secondly, to distinguish Jesus the Christ from all others named with the name of Jesus in Scripture Record: as Joshua is called Jesus, Hebr. 4. 8. etc. others. Thirdly, because I find the Scriptures giving that Title to him in divers places.  
John confesseth, I am not the Christ, John 1. 20. The Woman of Samaria said, I know the Messiah cometh which is called the Christ, John 4. 25. Apollo's mightily convinced the Jews, showing by the Scriptures, that Jesus was the Christ, Acts 18. 28. Now that I received from the Lord, I could not but make known to you, You being one of the tender hearted Loyal Covenanters, a Member of that High and Honourable Court, under whose shade Conscientious Covenantours (that contend for the faith of Jesus the Christ, once given to the Saints) find rest.  
Know (worthy Sir) that the departure from the faith of Jesus the Christ, is a cause of so many Schisms, and Heresies maintained in the earth. Disdain not therefore to read a little Treatise, called the Difference between the Christian, and Antichristian Church, delineated according to the Scripture Record, though the truth therein contained (like the Two witnesses, Revel. 11. 3.) have long mourned in Sackcloth: Yet if God give you an heart to receive it, It will be a Jewel surpassing all earthly Treasure. For if jesus the Christ be your Prophet to teach you, his heavenly Father will, Matth. 17. 5. Acts 3. 22. 23. He will then be your King to protect you, Matth 28. 20. Your Priest to intercede for you, Joh. 27. 20. Your Judge to acquit you, Joh. 12. 48. and if the love of Christ draw you to keep all his Commandments (though in the world you meet with affliction for his sake; yet in Christ you shall find peace) for the Father, Son, and Spirit will dwell in your heart, and take it for the Sanctum Sanctorum, where they will abide to cheer and refresh you, Joh. 14. 23. And if you confess, him in this world before men: He will confess you before his Father, and proclaim it to your eternal peace and comfort, (Euge bone serve) Well done thou good and faithful servant, enter into your Master's joy. Matth. 25. 21.  
Orpington in Kent▪ the tenth Month, the first day, 1645. Yours, who contendeth for the faith of Jesus the Christ. FRANCIS CORNWELL   

To all loyal Covenanters, contending for the Faith of JESUS the CHRIST, once given to the Saints; Mat. 16. 16, 17.  
Courteous Reader, be not too censorious concerning him that is the Publisher of this little Treatise, styled, The difference between the Christian and Antichristian Church, as if he condemned the Ages and Generations that are past, as in a lost condition; because he saith they have built their house upon wood, and hay, and stubble, and not upon the sure rock Jesus the Christ: far be it from him to judge so ●ashly of the Ages and Generations past, or present, concerning their final estate; for ●ee is commanded to judge no man before ●he time, knowing that they stand and fall to their own Master: And, we shall all stand before the judgement seat of Christ; And then and there every one shall give an account for himself to God, Rom. 14. 4, 10, 12. Knowing, as it is recorded in the inspired Scriptures, that If any man build upon this foundation (Jesus the Christ) gold, silver, precious stones, wood, hay stubble; Every man's work shall be made manifest: for the day shall declare it; because it shall be revealed by fire: and th● fire shall try every man's work. If any man's work abide, which he hath buil● thereon, he shall receive a reward: If any man's work shall be burnt, he shall suffer loss; but himself shall be saved yet so as by fire, 1 Cor. 3. 12, 13, 14, 15.  
Secondly, Know that the discovery of this truth was (as the vision that is his for an appointed time) and is become unto us, as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this I pray thee: And h● saith, I cannot; for it is sealed. And th● book is delivered to him that is not learned, saying, Read this I pray thee: An● he saith, I am not learned, Esay 29. 11, 12▪ So that it is not in him that is learned, no● in him that is unlearned, to discover the mystery of iniquity, by which Antichris● hath filled the Temple so full of smoke, that no man can see how to enter into it, unti● God enlighten him; which caused the Lord Jesus in the days of his flesh, to break out into an Eucharistia of praise, looking on his Disciples, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and learned, and hast revealed them unto babes. Even so, O Father, because it seemed good in thy sight, Mat. 11. 25, 26. That the whole glory in discovering of truth to any, might be given unto God.  
Thirdly, Know (gentle Reader, who art a searcher after truth in these enquiring times) that the Publisher wrote this Treatise, to discover that the difference lieth not so much amongst us in point of Baptism; as it is about the Doctrine of the Faith of Jesus the Christ, the Son of God; which whosoever believeth and confesseth, that Jesus the Christ is the Son of God, it is lawful to baptise him, Act. 8. 36, 37, 38. And, to which Faith of Jesus the Christ, and Baptism, the promise of receiving the gifts of the holy Spirit is given, Act. 2. 38, 39 And though for publishing this mystery of Faith, which hath been hidden for some Ages and Generations that are past, he suffer reproach and contempt from the hands and tongues of some; yet, if the will of God be so, it is better he suffer for well-doing, then for evil. Yet the love that he beareth to the loyal Covenanters in the Nation, constraineth him to do it, rather than his Countrymen should ever remain in blindness, under the power of Antichrist.  
Thine, who is the unworthiest of all the servants of Christ, (who is content it should be said of his good name, that is as a precious ointment, as Luther said of Moses his body, Let it die and rot, so God may be glorified, and Jesus the Christ exalted in all his royal Offices;) FRAN. CORNWELL.   

A DESCRIPTION Of the Spiritual TEMPLE.  
THe Spiritual Temple of the New Testament, the New Jerusalem which came down from heaven, the Bride prepared for the Lamb, the Lord Jesus the Christ, Revel. 21. 2. may not be unfitly compared to the material Temple of Jerusalem, in the letter, whose foundation stone was of earth; whose materials were hewn stones, compacted into one edifice or Temple: the furniture thereof was an Altar, a Sacrifice, and a Priesthood; who were made after the law of a carnal Commandment, Heb. 7. 16. which was typical, and was not to continue for ever; but only to the time of Reformation, and then the glory of it should vanish away. In which material Temple, none must come thither to worship, but the circumcised Jews and Proselytes; for the uncircumcised and unclean were an abomination, and must not enter in at the gates thereof; Ezek. 44. 6, 7. And for the defects the people of Israel and Judah committed in their worship, so long as they continued in their integrity, the high Priest went once every year into the Holy of Holiest, and that not without blood, to offer up for himself, and for the errors of the people, Heb. 9 7. Yea, and great were the privileges that belonged to the Jewish Church: To them (saith Paul) pertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises: Who are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever, Amen. Rom. 9▪ 4 5. But Christ being come an high Priest of good things to come, by a greater and a more perfect Tabernacle, not made with hands, that is to say, not made of this building, Heb. 9 11. reareth up a spiritual structure, or house.  
1. Whose Foundation was the living stone, who hath life in himself, Jesus the Christ, 1 Cor. 3. 11. Seeing other foundation no man can lay, save that is laid, Jesus the Christ, 1 Pet. 2. 4. For there is salvation in none other, Acts 4. 12.  
2. The spiritual Materials are such as are borne of water and of the Spirit, Joh. 3. 5.  

Quest.  Who are they which are born of the Spirit?  

Answ.  Such men and women as through a Gospel Ministry are brought to believe, and manifest by their confession, that Jesus who was crucified, dead, and risen, is the Christ, is borne of God, 1 Joh. 5. 1. For no man can say (that is, confess) that Jesus is the Lord, but by the holy Spirit: and being born of water, they are manifested to be lively stones, that have received life from Jesus the Christ, the living stone, 1 Pet. 2. 4. and fit spiritual materials, to be set into the spiritual house, 1 Pet. 2. 5.  

Quest.  3. What is the Form of this spiritual house?  

Answ.  Union: They which gladly received the word were baptised, and were added unto the Church (and so were compacted into one spiritual house, whereof Jesus the Christ is Lord: Heb. 3. 6. But Christ as a Son over his own house, whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end:) And these continued steadfastly in the Apostles doctrine, and fellowship, in breaking of bread, and prayers, etc. Act 2. 41, 42.  
The Furniture of this spiritual ●ouse of the new Testament, whereof Jesus the Christ is the King, Priest ●nd Prophet, is a Priesthood, Sacrifice, and an Altar; but all spiritual.  
First, The Priests, whether they ●e Male or Female, they are all ●ne in Christ, Gal. 3. 28. Yea, every ●ember of this spiritual house are ●ade Kings and Priests to God the Father, Revel. 1. 6. Yea, and the whole Church united into a body, is a cho●●n Generation, a royal Priesthood, an ●oly Nation, a peculiar People; that they ●●ould show forth the virtues of him that hath called them out of darkness into ●is marvellous light: Which in times ●ast were not a people, but are now the people of God, 1 Pet. 2. 9, 10.  
Secondly, The Sacrifices that ●●ese Priests offer, are all spiritual.  
1. 
Psal. 141. 3.  The first is Prayer, which the spirit of Christ formeth in the heart ●f a believer, whereby he layeth ●pen all his spiritual and temporal wants unto God his Father, in the name and mediation of Jesus Christ, through whom he hath received a promise to be heard, and to have his request granted; Joh. 16. 23, 24.  
2. Secondly, Praise is a spiritual sacrifice, offered up unto God continually, that is, the fruit of our lips, giving thanks to his name, Heb. 13. 15. Which is done by praising God in Psalms, and Hymns, and spiritual Songs, which the Spirit o● Christ formeth in us, to sing, and make melody in our hearts to th● Lord, Ephes. 5. 19 Col. 3. 16.  

Quest.  What is a Psalm?  

Answ.  It is a rehearsal of those speciale mercies and particular experience● that the Lord hath done for a believer, when his soul was brought into great adversity; and when the Lord delivered him, the Spirit o● God in the days of his mirth bringeth into his mind, and causeth him with heart and lips to bless th● Lord in the Congregation, for his mercies received.  
Thus Hannah, that was barren, ●he Lord made to keep house, and ●o be the joyful mother of a son, ring her song of praise, 1 Sam. 2. ●. My heart rejoiceth in the Lord, my ●orne is exalted in the Lord, my mouth is enlarged over mine enemies; because ● rejoice in thy salvation.  
Marry the mother of Jesus singeth her Magnificat; My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour, Luk. 1. 46, 47.  
So when the Lord had made good unto old Zacharias what he had foretold him concerning his son John, Luk. 1. 13, 14, 15, 16, 17, 18, 19, 20. being filled with the Spirit, breaketh forth into his Eucharistia of praise, Luk. 1. 68 Blessed be the Lord God of Israel, for he hath visited and redeemed his people.  
Yea, and old aged Simeon singeth his Nunc dimittis, Lord, let thy servant depart in peace; for mine eyes have seen thy salvation.  
Nay, King David upon his har● warbles out the special mercies and favours, and deliverances Go● had done for his soul, Psal. 103 Bless the Lord, O my soul, and 〈◊〉 within me bless his holy Name. Bles● the Lord, O my soul, and forget 〈◊〉 all his benefits. Who forgiveth all thi●●● iniquities: who healeth all thy diseases Who redeemeth thy life from destruction: who crowneth thee with lovin● kindnesses, and tender mercies, & ● Nay, the Psalmist exhorteth th● Traveller, the sick man, and th● Mariner, to praise God for thei● special mercies received; Psal. 107.  
Hence (holy Paul saith) I will pra● with the spirit, and I will pray wit● understanding also: I will sing wit● the spirit, and I will sing with under●standing also. Else, when thou shal● bless with the spirit, how shall he whic● occupieth the room of the unlearned▪ say, Amen, at thy giving of thanks? ● Cor. 14. 15, 16. So that to sing bless, and give thanks, in the language of holy Scripture, is all one.  
Hence, as spiritual Prayer is a Sacrifice, Psal. 141. 2. offered up unto God our Father in the name of Christ, to comfort, solace, and cure a sad and grieved spirit; so spiritual praise is a Sacrifice, tendered to the Father of our Lord Jesus Christ, through Christ, Heb. 13. 16. by a merry and rejoicing Spirit, for the special mercies and blessings spiritual, and temporal, that the Lord hath bountifully bestowed on him. According to that of the Apostle james, Is any afflicted amongst yo●, let him pray? Is any merry amongst you, let him sing? James 5. 13.  
3. Thirdly, Sacrifice, is a bro●en and a contrite heart for his sins, and his daily failings he hath committed against a crucified Jesus: when God poureth upon his people the Spirit of grace and supplication, Zech. 12. 10. The more the Spirit of Christ openeth the eyes of their spiritual understanding, to look up by faith upon a Jesus, who for their sins was pierced, the more will their hearts be pierced with godly sorrow for their sins, which bringeth repentance to salvation, never to be repent of, 2 Cor. 7. 10, 11. and to loathe themselves in their own eyes, for all their spiritual and corporal abominations, Ezek. 36.  
Hence believing David the King, that sorrowed after a godly manner, for all his iniquities, said, The sacrifices of God are a troubled spirit: A broken and contrite heart for sin, o● God, thou wilt not despise, Psalm 51. 17.  
4. Sacrifice; is a free, ready, and cheerful contribution to the poor● and needy members of Christ Hebr. 13. 16. To do good and distribute forget not, for with such a sacrifice God is well pleased, Phil. 4. 18.  
5. Sacrifice; is an holy life, which the Spirit of Christ formeth in us. Rom. 12. 1. I beseech you brethren upon the mercifulness of God, that ye present your bodies a living sacrifice, holy, and acceptable to God, which is your reasonable service. 1 Cor. 6. 20. Ye are bought with a price; glorify God therefore in body and spirits which are Gods.  
Thirdly, The Altar, that sanctifieth the person and the Sacrifice, and maketh them both acceptable unto God, Is Jesus the Christ. 1 Pet. 2. 5. Ye also as lively stones (that have received life from Jesus the living stone) are built up a spiritual house, and holy Priesthood to offer up spiritual sacrifices acceptable to God, through Jesus Christ.  
To this Spiritual House, or Church of the New Testament, gathered according to the royal Commission of King Jesus, Matth. 28. 18, 19, 20. as the Churches in Judea, in Rome, Corinth, Galatia, Ephesus, etc. were constituted. The Promises were made:  
First, that God would be a Father to all those that did obey his voice, and come out from among the Jews, Heathens, and Gentiles, and separate from their false ways, and superstitious worship, and touch not the unclean thing, and he will receive you; And ye shall be his Sons and Daughters, saith the Lord, the Almighty, 2 Corinth 6. 17, 18.  
Secondly, for all the defects that these commit against his Spiritual worship, they have this promise; The blood of jesus Christ, his Son, cleanseth them from all their sins, 1 john 1. 7. 1 john 2. 1, 2.  
Thirdly, So many as have been baptised into the name of the Lord Jesus; (that is, into the profession of Faith that the Apostles taught, to wit, that men should believe in a Crucified, dead, and risen Jesus, whom God hath exalted to be Lord and Christ) had the promise of receiving the gifts of the holy Spirit.  

Quest.  How prove you that to this Faith and Baptism, the gift of the holy Spirit was granted.  

Answ.  Repent, and be baptised every one of you, in the name of Jesus, for the remission of sins, and ye shall receive the gifts of the holy Spirit. For the promise (of giving the holy Spirit) is to you, and to your children, (as Joel the Prophet foretold;) I will pour out my spirit upon all flesh; and your Sons and Daughters shall prophesy; and your old men shall dream Dreams; and your young men shall see V●sions, and also upon the servants, and upon the handmaids, in those days I will pour out my spirit, Joel 2. ●8, ●9. And all that are a far off, even so many as the Lord our God shall call, verse 29. and to the twelve in Asia ●he promise was made good, Acts 19 5, 6, 7. And when this Spirit is come, he will guide thee into all truth; for he shall not speak of himself: but whatsoever he shall hear, that shall ●ee speak, and he will show them things to come, John 16. 13. Yea to be to the whole Church, as a River that shall make glad the City of God, Psal. 46. 4. compared with John 7. 37. If any man thirst, let him come to me and drink; vers. 38. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living waters. Vers. 39 (But this he spoke of the Spirit, that they that believe on him shall receive: For the holy Spirit was not yet given, because that Jesus wa● not yet glorified.) But when Jesus was by the right hand of his Father exalted, he received of the Father th● promise of the holy Spirit; He● hath shed forth this, which you now se● and hear, Acts 22. 33.  

A  Fourthly, All things that ar● lost and accursed to mankind by the fall of the first Adam: are restored and sanctified to the use o● the believers, in and by the second Adam, Jesus the Christ. All things are yours: Whether Paul, or Apollo▪ or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is Gods, 1 Cor 3. 21, 22, 23. Hence the unbelieving wife is sanctified to the use of the believer: And she being an unbeliever dwelling with the believing husband is sanctified, to bring forth an holy Seed to the use of the believer: though the child be borne in sin, and by nature the child of wrath, as the most profanest Pagans are, Psal. 51. 5. Ephes. 2. 3. Void of understanding, not able to distinguish betwixt good and evil: Yet, Titus 1. 15 Unto the pure, all things are pure: Nay, the meat and drink and the Creature which God hath created, are sanctified to his use; 1 Tim, 4. 3, 4, 5. For every creature of God is good, and nothing to be refused; If it be received with thanksgiving: For it is sanctified by the Word and Prayer.  

Quest.  What Privilege hath the unbelieving party, by dwelling and abiding with the believer?  

Answ.  Great is the Privilege, if he, or she, will abide; for living under them, where the holy Spirit breatheth, and his lips drop as the honey comb; the sweet precious treasure of the Gospel of grace; What know'st thou, oh thou believing husband, whether God will not make thee instrumental to save thy wife? though an unbeliever: Or what knowest thou, oh thou believing wife? whether God will not make thee instrumental to save thy husband? 1 Cor. 7. 16. And when he is converted, he will bless God for you, (as David did for Abigail, in another case) Blessed be the Lord for you, and blessed be your good counsel, for you have been an instrument to convert a soul from the error of his way, and save a soul from death, and hide a multitude of transgressions.  

Quest.  Is it not a greater Privilege for an Infant to be borne of a believer, then to be borne of a Jew, a Turk, or an Heathen?  

Answ.  yea; For the Children borne of believers are brought up in holy instruction, 
1▪ Tim. 3. 15.  and education from their childhood (as young Timothy was taught in the Scriptures from his youth, by his mother Eunice) seeing it is the charge, the holy Spirit hath laid upon believing Parents: Ephes. 6. 4. Father's provoke not your children to wrath; But bring them up in the nurture and fear of the Lord. Whereas if their Parents were Jews, and Turks, and Heathens, the Parents being without Christ, being Aliens from the Commonwealth of Israel; and strangers from the covenant of Promise, having no hope, and without God in the world, Ephes. 2 12. Their children brought up with them, follow after Superstitious vanities; and ferve dumb Idols, as their Teachers, and Fathers led them, ● Cor. 12. 1.  
Fiftly, They are people live under precious promises: And he hath promised, that the eye of his providence shall be over them, all their days for good: He biddeth them not distract themselves with immoderate carking care: 
Mat. 6. 25.  For what they shall eat, or what they shall drink, or yet for their bodies, what they shall put on.  
Reasons Christ giveth are two.  

Reas. 1.  First, Your heavenly Father knoweth ye have need of all these things.  
Secondly, But seek ye first the Kingdom of God, and his righteousness; and all these things shall be added unto you, Matth. 6. 33. Now the members of the Church of Christ, gathered according to Christ's Institution, Matth. 28. 18, 19, 20. are the Children of the Kingdom; and under the Promise, that God, as a Father, will provide for them; Therefore they are exhorted to be careful for nothing: But in every thing, by Prayer, and Supplications, with thanksgiving, let their request be made known unto God, Philip. 4. 6. Hence the Apostle exhorteth the Church of ●he Hebrews; Let your conversation be without covetousness; and be content with such things as ye have: For he hath said, I will never fail thee, nor forsake thee: So that we may boldly say, the Lord is my helper. And I will not fear what man shall do unto me, Hebr. 13. 5, 6.  
Sixtly, They are under the promise of Audience, whensoever they come to petition in the name of his Son Jesus the Christ, for what they want, be they few or many: Matth. 18. 19 I say to you, that if two of you (believers baptised) agree in earth, as touching any thing that they shall ask, It shall be done for them of my Father in Heaven. Vers. 20. For where two or three are gathered together in my Name, (that is, by his Power, Authority, and Royal Commission, he hath promised his presence) there am I in the midst of them; to hear and return them an answer to their request; yea, and to protect and preserve his Church, gathered in every Age, to the ends of the world. Thus at the Prayer of the Church, that was reproached, for holding forth the Faith of Jesus; the gift of the holy Spirit was given, to speak the Word of God with boldness, Acts 4. 31. At the earnest suit and intercession the Church made unto God, Peter the Apostle was released out of his Imprisonment, and brought to the house where they were praying, Acts 12.  
Seventhly, Lastly, there is no Society hath such Privileges, as this Spiritual Ho●se, which is constituted according to the Magna Charta of the Gospel, Matth. 28. 18, 19, 20. Marc. 16. 15, 16. though while they are in the Wo●ld, they are for the Faith of Jesus the Christ killed all the day long (either in their good names, by reproach, and ●lander; or in their estates, by the ●ighty Nimrods' of these oppressing days, they are exposed to plun●er and spoiling, which they are to ●ake patiently, Hebr. 10. 32. or in ●heir Liberties to be imprisoned, for contending for the Faith of Jesus ●he Christ, 1 John 5. 1. Once given ●nto the Saints, or forbid to preach ●ny more in his name, as the Apostle Peter was, Acts 4 18. or to have ●heir lives taken violently f●om ●hem, as James the Apostle was by ●he Tyrant Herod, Acts 12. 2. 3. And accounted, But as sheep for the slaughter, (regarded no more by the Wolves in sheep's clothing, than the bloody Butcher regardeth the life of his sheep;) yet the poorest member amongst them is rich in faith, and heir of the Kingdom which God hath promised to them that love him, James 2. 5. Yea, and the whole body of believers, walking in that faith and order, Christ hath prescribed, with perseverance in the faith unto the end, shall be more than conquerors, through him that loved them, Rom. 8. 36.  
Yea, next to the Paradise of glory; there is no Society like to this Spiritual Corporation of Saints, where the Lord will dwell in the midst of them, and give them light: Hence was the beloved Apostles Utinam, Oh that you had fellowship with us, 1 John 1. 3.  

Object.  Why was it such a Privilege?  

Answ.  Truly, our fellowship is with the Father, and with his Son Jesus Christ: So that the Father, Son, and holy Spirit, and Saints, make up but one Society, or Family, where God will dwell, to comfort and solace them: the good Angels their guard, to protect and save them (as they did once the Prophet Elisha from the troop of the Aramites, 2 King. 6. 17.) seeing they pitch their tents round about them that fear him, Psal. 34. 7. And are sent forth to be ministering Spirits, to minister unto them that are heirs of salvation, Heb. 1. 14. And when they die, they resign their spirits to God that gave them, as the Proto-Martyr Stephen did, Lord Jesus receive my spirit, Acts 7. 59 to remain in the mansion prepared for the spirits of just men departed. So that happy are the people that are in such a case; yea, blessed are those Churches that have the Father of our Lord Jesus Christ for their God.  

Quest.  What is the Antichristian faith?  

Answ.  It is to deny that Jesus (whom they confess died to take away the sins of the world) is the Christ.  

Quest.  How prove you that?  

Answ.  1 Joh. 2. 22. Who is a liar, (viz. borne of the evil one, who is a liar, and the father of lies, and abode not in the truth, Joh. 8. 44.) but he that denyeth that Jesus is the Christ? (viz. the eternal King, Prophet, Priest of his Church, bought with his own blood) he is Antichrist (an enemy and an adversary to Jesus the Christ) that denyeth the Father and the Son. For he that denyeth the Son's authority, to be the eternal King and Prophet of the Church of the New Testament, to the end of the world, according to the royal Commission he received from the Father of glory, when he raised him from the dead, Mat. 28. 18, 19, 20. compared with Mar. 16. 15, 16. aswell as his eternal Priest, that ever liveth to make intercession to God for him, Heb. 7. 25. he denyeth the Father that sanctified the Son, and sent him into the world, Joh. 10. 36. and raised him from the dead, and exalted him to be Lord and Christ, Act. 2. 36. Ephes. 1. 20, 21, 22, 23.  

Quest.  What Congregations deny that Jesus is the Christ?  

Answ.  Even all such as build their house upon the hay and stubble of man's inventions, and not upon the precious stone, Jesus the Christ, in whom only salvation is found, Act. 4. 12.  
Of which sort of builders are these:  
The first sort are those that build their house upon the person of Peter, and so successively upon the P●pe. These the Spirit of God discovereth to be foolish builders▪ because there is no salvation in Peter, nor Pope: the Apostle Peter himself being the Judge to decide the controversy, Acts 4. 11. Peter speaking of Jesus the Christ, saith, This is the stone which was set at nought of you builders▪ which is become the head of the corner. Ver. 12. Neither is there salvation in any other; for there is none other name under heaven given amongst men, whereby we must be saved.  
The second sort are those that build their house upon the Office of Peter, and so successively on the Officers: So that if the Officers united into a body in Council err, the whole Church that receiveth their faith, from their Edicts and Decrees, err also. Now, that Counsels may err, and have erred, in things appertaining to God, appeareth in the 21. Article of the Church of England, by Law established; as appeareth. Adoration of Images was established in the second General Council of Nice. The Popish Clergy were advanced above all earthly Princes, by the Council of Lateran. And Priests prohibited to marry, which is honourable amongst all men, Heb. 13. 4. by the said Council. The late Trident Council erred in many things grossly; as in exalting the traditions of men to be of equal authority with the word of God; Trident. Sess. 4. Decret. Together with the invocation of creature's. Or any other Council, that should decree, that grace cometh by generation; or, Believers should beget believers: or, Christians beget Christians: then the whole Church that build their faith upon such corrupt Counsels may err also.  
The third sort are all those that build their house upon another man's faith, and not basin or laying the foundation aright, on the Gospel faith; to wit, to believe in a crucified, dead, and risen Jesus, whom God hath exalted to be the Christ: If they err in the object of their faith, Jesus the Christ, though they own him to be Jesus their eternal Priest, to make intercession to God for them; yet if they deny him their eternal King and Prophet, in all his outward institutions, in admitting of members into his spiritual Kingdom, they build but on a sandy foundation, and not on the sure rock Jesus the Christ.  
These Congregations, when the storm of God's indignation bloweth upon them, it will fail them▪ because they were so foolish as to build upon the sand, Mat. 7. 26. and not upon the immovable rock Jesus the Christ; seeing other foundations no man can lay, save that is laid, Jesus the Christ, 1 Cor. 3. 11. Paul calleth him, The corner stone, Ephes. 2. 20. Peter, The living stone, 1 Pet. 2. 4. Yea, The chief corner stone, elect and precious: he that believeth on him shall not be confounded, 1 Pet. 2 6. Unto you that believe (in Jesus the Christ, he i● precious, 1 Pet. 2. 7.  
Now, the true Spouse of Christ can have no communion with such as deny Jesus the Christ their only Rock, in whom salvation only i● found, Act. 4. 12.  
First, Because she is a loyal Spouse, that hath no head, no husband, no Lord, no Lawgiver, in things appertaining to the conscience, but royal King Jesus: no● will admit any other pretende● Spouse to have fellowship with h●r▪ that is partly governed by the wor● of Christ, and partly with the chaffy and straw of their own traditions, in God's spiritual worship, or in admitting of members into his spiritual house: Knowing, that in so doing she should be found to be a Monster, that hath two heads; o● else like to that proud harlot R●me, that hath a divided heart, that goeth a whoring after two husband's; Christ, and Antichrist.  
Secondly, This loyal Spouse her love toward her husband the Lord Jesus the Christ, is tender and compassionate love; she cannot endure to hear her husband should be spoilt of any of his royal dignities, either his Kingly or Prophetical, as well as Priestly Offices: She cannot with harlot Rome be content with a divided Christ; but with the true mother she must join only with them that will have a whole Christ, or no Christ. Christ her King, and his Commission to be eternal, Mat. 28. 18, 19, 20. Christ her Prophet, whose voice she must only hear; as the Father of glory hath given her in charge to do, Mat. 17. 5. Yea, and the extent how far, in all things, whatsoever he shall say; Act. 3. 22. Knowing, the danger followeth, her soul shall be cut off from his people, Act. 3. 23. reckoned no sheep of his fold, Joh. 10. no Spouse of her royal husband, Ephes. 5. 24. as well as her eternal Priest, to make intercession for her, Heb 7. 25. because she knoweth, Christ divided, becometh no Christ to the divider: And this, according to the Vulgar Latin, is solvere Jesum, to dissolve Jesus, to receive him only in part, and not in the whole; which is the spirit of Antichrist, etc.  
Lastly, The Christian Church, Christ's loyal Spouse, knoweth that her royal husband is jealous of his glory, and will not endure his Worship should be corrupted with the inventions of man; therefore she deserteth the communion of all such as have forsaken Christ, the fountain of living waters, and dig to themselves cisterns, broken cisterns, that will hold no water. Hence it is as possible for light and darkness to agree in one subject, and the Temple of God, and Idols: as the Church that hath Christ for her head, and the Word to be the rule of her Doctrine, and Government. And those Congregations that are governed, partly by the Word of Christ, and partly by their own T. additions, should have communion together.  

Quest.  But have Gods Elect in Babylon any power of themselves to return out of the Land of their spiritual Captivity under Antichrist.  

Answ.  Nay: Until God enlighten them, that are dark; and quicken them that are dead, and cause them to return, by being obedient to a Gospel Ministry: as formerly he brought in our forefathers, which were Gentiles aswell as we, and strangers from the commonwealth of Israel, and Aliens from the covenant of Promise, having no hope, and without God in the world, by opening their blind eyes: and turning them from darkness to light; and from the power of Satan, unto God; that they might receive the remission of their sins, and an inheritance amongst them which are sanctified by Faith in Christ Jesus, Acts 26. 18. Now as many as shall be obedient to the voice of the Lord, will be unequally yoked no more with unbelievers, but will become obedient unto the voice of the holy Spirit, and come out from amongst them, and be separate; and touch no more any of the unclean thing; and then the Lord will make good his promise: To be a Father unto you, and ye shall be his Sons and Daughters. Having therefore these Promises (dear beloved) Let us cleanse ourselves (even so many poor japhets, as God shall persuade to dwell in the Tents of Shem;) from all filthiness, both of the flesh, and of the spirit, perfecting holiness in the fear of the Lord, 2 Cor. 6. 14, 17, 18. Chap. 7, 
Object.  1.  
If all Churches come out of Babylon by degrees; than you condemn all Churches that are not of your judgement?  

Answ. 1.  We condemn no Churches that are built upon the tried stone: the precious Corner Stone; the sure Foundation, Esay 28. 16. Jesus the Christ. Seeing other foundation can no man lay, save that is laid Jesus Christ, 1 Cor. 3. 11. Whom Paul calleth the corner stone, Ephes. 2. 20. Peter, the living stone, 1 Pet. 2. 4. Yea, the chief corner stone, elect and precious, 1 Pet. 2. 6. For there is salvation in none other, Acts 4. 12.  
2 And that holdeth the Gospel's Faith: namely, that they believe in a crucified, dead, and risen Jesus (through whom they obtain remission of sins) whom God hath exalted to be Lord, and Christ, viz. eternal King▪ Priest▪ and Prophet, and head of the body of his Church, Ephe. 1. 22, 23. which must be preached among all Nations; beginning at Jerusalem, Luke 24. 46, 47, 48. And constituted according to the Commission given to the Apostles, Math. 28. 19, 20. which is left as a rule for the gathering of all Churches, to the ends of the World; seeing the Word of Christ is eternal. The word of the Lord endureth for ever; and this is the Word, which by the Gospel is preache● unto you, 1 Pet. 1. 25. Yea, and after their apostasy, under the spiritual Babylonish captivity, to reform any error crept into the Churches of the old and new Testament: It was their holy custom, to reduce all things to their first Institution: Quod primum verum, th●t which was first is true, according to ertullians' judgement. For instance, so 〈◊〉 David in the miscarriage of the Ark of God, 1 Chro. 15. 2. 12. 13. And it was zealous josiahs' rule (whom the Spirit of God so commends in Scripture, that none was like before him for his Reformation) 2 Chr● 34 31. The like example took Nehemiah after his return from the Babylonish Captivity, Neh. 10. 29. To observe all the Commandments of the Lord, and the Statutes which Moses the servant of the Lord gave them to keep. So in reforming of the particular Churches of the New Testament, whereof Jesus the Christ is head, King, and Prophet (if ever they be rightly brought out of their Spiritual Babylonish captivity under Antichrist) we must reform all the Innovations, as the Lord Jesus himself reform the long-spread error of Bigamy and Polygamy. Non fuit sic ab initio, From the beginning it was not so, Matth. 19 7, 8. Yea, and we must so follow Paul (as he followed Christ, 1 Cor. 11. 1.) in reforming the abuses crept into the Church of Corinth, reducing all things to the first Institution: With a what I received from the Lord, that I delivered unto you, 1 Cor. 11. 23.  
We condemn none that are coming out of Babylon, that make enquiry after truth (as the daughters of jerusalem did of the Spouse, Cant. 5. 9 What is thy beloved more than another beloved; oh thou fairest among women? What is thy beloved more than others beloved's, that thou dost so charge us? And tru●h being revealed to them, join with us in the practice of truth, (as the Daughters of jerusalem did with the Spouse, Cant. 6. 1. Whither is thy beloved gone, oh thou fairest among women? Whither is thy beloved turned aside that we may seek him with thee?) The Spouse giveth them a gentle, and a loving direction, Cant. 6. 2. My beloved is gone into his garden, to gather Spic●s: to feed in the garden, and to gather Lilies.  
But we only condem●e those that deny Jesus the Christ (though they own him their eternal Priest, that ever liveth, to make intercession to God for them Hebr. 7. 25.) yet they deny him their King and Prophet in all his outward administrations, in admitting of members into his Spiritual Kingdom; established according to Christ's eternal Commission, Mat. 28. 18, 19, 20. and are ●uil● upon wood, hay, and stubble, 1 Cor. 3. 12. Now though these pre●end to come out of Babylon, yet they persecute, scoff▪ and deride all poor weak enq●i●ing souls, for seeking after the pure ways of that spiritual Worship, that Jesus the Christ hath appointed, and established in all the Churches of the Saints, gathered according to the Primitive▪ pattern Act. 2. 41 42, 43. as the watchman ●id the Spouse, Cant. 5. 7.  
We condemn only those that sin through a wilful contempt; because the evil of their halfway Reformation is discovered by them, whom God hath raised up to declare his truth in an evil day. Now, when these sorts of men shall be so far from repenting of all the evil that they have done to the servants of the Lord Jesus, in this kind, that they still persevere in persecuting them for the truth they deliver, (as the Jews did of old the Lord Jesus, and their own Prophets, as it is written, 1 Thes. 2. 14. For ye, brethren, became followers of the Churches of God, which in Judea are in Christ Jesus; for ye have also suffered like things of your own countrymen, even as they of the Jews: Verse 15. Who both killed the Lord Jesus, and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men; Ver. 16. Forbidding us to preach to the Gentiles, that they may be saved, that they may fill up the measure of their own iniquity, that the wrath of God may come upon them unto the uttermost.) Upon these sorts of men, not we, but the Lord Jesus hath set this dreadful doom, This is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil. For every one that doth evil, hateth the light, neither cometh to the light, lest his deeds should be discovered, John 3. 19, 20.  
Not we, but the good Spirit of ●ur God condemneth all those that ●inger after false and Antichristian ways: When Babylon's down-fall ●s pronounced, R●vel. 14. 8. Babylon ●s fallen, it is fall●n, that great City; because she made all nations drunk with ●he wine of her fornications. V 9 Af●er that followed a third Angel, that cried with a loud voice saying, if any man (be he high or low, rich or poor, noble or ignoble, bond or free, male or female) worship the Beast (that Antichrist of Rome, that exalteth himself above all that is called God, or worshipped) or his Image, (that is, his Government, that receive their power and jurisdiction from, in, or under him) or his mark, (viz. his Canons, Constitutions, Edicts▪ or Decrees) into their hands, (viz. to fight, or write in the defence of them) or into their foreheads, (to plead or preach for them) mark their doom, The same (not that do it ignorantly through un●belie●e, that are misled by thei● Teachers; but they which sin against knowledge, obstinately to defend their Antichristian practices● shall drink of the wine of the wrath o● God, which is poured out without mix●ture into the cup of his indignation, an● they shall be tormented with fire an● brimstone in the presence of the hol● Angels, and in the presence of the Lamb● And the smoke of their torment ascendeth up for ever and ever: and they hav● no rest day nor night, who worship th● Beast and his image, and receive th● mark of his name, Revel. 14. 10, 11● The good Lord of his great mercy grant to all those that belong to his election (that linger after false and Antichristian ways and practices) repenting hearts, to forsake their sins, that none of that evil threatened fall upon them. Amongst which marks of the Beast, Is not the decree of Pope Innocentius the third? Decret. Gregor. lib. 3. ●it. 42. cap 3. as Doctor Willet in his Synopsis Papismi de baptismo infanti●m, citeth: That whereas Circumcision (by the commandment of God) was conferred upon the infant's as well as the elder sort; so Baptism also, which succeedeth in ●he room thereof, and is more general to men and women, must ●e conferred to both. By which Decree, the Nations in name and title have been christianized, (though ●n the power they have denied it) and have killed many a precious Saint, under the brand of Heretics, for opposing it: whereby, the inhabitants of the earth have been made drunk with the wine of her fornication, Revel. 17. 2.  
But the Spirit of God describeth the true Church, after Babylon's down-fall, Revel. 14. 12. Here is the patience of Saints: here are they which keep the commandments of God, and the faith of Jesus. And is it not a commandment of God, that all Churches should be gathered according to the Commission of King Jesus? Mat. 28. 18, 19, 20. Mar. 16● 15, 16.  
We only condemn those Churches (that persecute Christ in his members, from city to city, (as Saul did, Act. 26. 9, 10.) fo● keeping the commandments o● God, and the faith of Jesus, Mat● 16. 16. 1 Joh. 5. 1.) as no true Churches of Christ; but rather Synagogues of Satan: for, no hurtful thing shall be in the holy mountaine● Esay 65. 25. The wolf and the lam● shal● fold together; and the lion shall eat straw like an ox; and the dust shall the serpent eat: They shall not destroy in all my holy mountain, saith the Lord● As likewise, Esay 11. 6, 7, 8, 9  
If the Churches that men now contend for (coming out of Babylon by degrees) should crucify Christ in his members, for contending for the faith of Jesus the Christ, once given to the Saints, Mat. ●6. 16, 17, 18. yea, reproach, whip, crop, and persecute them, for holding the Commission of their royal Master Jesus the Christ, Mat. 28. 18, 19, 20. that Antichrist by his Decretals, and Popish Counsels, hath defaced, (as of late the Arch-Prelate of England did some Worthies, that stood for a Reformation according to the light God discovered unto them) than they in such an estate were no true Churches of Christ; but Congregations that are hardened, and speak evil of the way before the multitude, and are to be separated from, Act. 19 9  
But if they be meek, and gentle, peaceable, and willing to be instructed, enquiring after truth, it being discovered by the true Spouse (whom God hath enlightened to direct them,) we contemn not those daughters; but rejoice in their fellowship, tender them as lambs of Christ, that have a longing desire to be added to that sheepfold, whereof▪ Jesus is the true shepherd; though as yet ignorant of the way of truth in many things▪ But as for the neutral party, tha● are neither hot nor cold, but lukewarm, God will spew them out o● his mouth, Revel. 3. 15, 16.  

Quest.  Whether the Church of Chris● is not now to be recovered out o● an Antichristian estate, that denyeth that Jesus is the Christ, 1 Joh● 2, 22. and crucifieth Christ in hi● members; as the Church of the New Testament in the Apostolical times, was gathered out of th● national Church of the Jews (that was of old once a true state until they crucified Jesus the Christ in his humane nature; whom God raised from the dead, and exalted him to be Lord and Christ, Act. 2. 36.) i● God shall by his Gospel-Ministery wound and prick their hearts for their sin of crucifying Christ in his members, that confess the faith ●f Jesus the Christ, 1 Joh. 5. 1. (as ●ee did once the Jews that crucified the Christ, their Messias, in his ●wne person, Acts 2. 37.) so that ●●ey trembling cry out, Men and brothers, what shall we do?  

Answ.  Must not the Reply be that ●oyce that the holy Spirit spoke by ●e mouth of Peter, Repent, and be baptised every one 〈◊〉 you in the name of Jesus for the remission of sins: ●nd ye shall receive the gift of the ho● Spirit. For the promise is to you, and 〈◊〉 your children, and to them that are afar off, even so many as the Lord 〈◊〉 God shall call. And with many other words he said, (and must not ●ee do so likewise? seeing whatsoever things ●ere written afore-time, were written for our learning, Rom. 15. ●.) Save yourselves from this untoward generation. Seeing the same wrath is fallen on them (as was on ●he Jew's, for killing the Lord Jesus ●nd their own Prophets, 1 Thes. 2. 14, 15, 16.) seeing they crucify Christ in his members, that contend for the faith of Jesus the Chris● (as Paul did, Act. 9) Now so many as shall gladly receive this word and be baptised, shall be saved from wrath; as Noah and his family were saved in the Ark, from perishing by water; seeing it is written, by th● like figure Baptism saveth, 1 Pet. 3● 20, 21.  

Reas. 1.  The Reason is, first, Because th● time of our ignorance God hath winke● at; but now (seeing light is come and truth is revealed) the Lord Jesus commandeth us every where to re●pent, etc. Acts 2. 38. Else our con●demnation will be heavy, Joh. 3▪ 19, 20. This is t●e condemnation, light is come, and men love darkness mor● then light, because their deeds are evil, etc.  
Secondly, Because we have with Paul and the Jailor, in the time o● our ignorance, beaten and perse●cuted Jesus the Christ in his mem●bers, that contend for the faith 1 Joh. 5. 1. and we though within ourselves we ought to do something contrary to the name of Jesus of Nazareth (as Paul did in the time of his ignorance, Act. 26. 9) If God shall by his good Spirit convince us of the evils that we have done, so as that we trembling cry, Men and brethren, what shall we do? Must not the reply be, Repent? etc. Act. 2. 38. Else, shall they not be disobedient to the voice of the Spirit that speaketh? seeing Paul and the Jailor arose and were baptised, Acts 9 18. & 16. 33.  

Reas. 3.  Thirdly, Because there is no promises of salvation to be found in the Antichristian states, that deny Jesus the Christ, 1 Joh. 2. 22. The Reasons are,  
First, Because all the promise of God are made over to them only that believe in Jesus the Christ, 2 Cor▪ 1. 20. He that believeth in the Son of God hath life, and he that believeth not in the Son of God, hath not life; but the wrath of God abideth on him, John 3. 36.  
Secondly, Till we did believe in Jesus Christ, we were (in respect of any visible calling) without Christ; being Aliens from the Commonwealth of Israel, and strangers from the Covenant of Promise; having no hope, and without God in the world. But once believers in Christ, Ye who were sometime afar off, are made nigh by his blood, and through him have access by one Spirit unto the Father. And are no more strangers and foreigners: but fellow-citizens with the Saints, and of God's household, etc. Ephes. 2. 12, 13. 18, 19, 20, 21, 22.  
Thirdly, Because they in denying the Son's authority to be the King and Prophet of his Church in all his outward administrations, in admitting members into his spiritual kingdom, Math. 28. 19 20. though they own him their Priest, that ever liveth to make reconciliation to God for them, Hebr. 7. 25. They deny the Father, that sanctified the Son, and sent him into the world, and raised him from the dead, and exalted him to be the Lord and Christ, Act. 2. 36. Ephes. 1. 20, 21, 22.  
Fourthly, Because the Antichristian state deny the Son, 1 john 2. 22, 23. Whom the Father of glory commandeth us to hear, Math. 17. 5. Yea, and the Apostle Peterciting the Testimony of Moses, saith, Truly Moses said to the Fathers, The Lord your God will raise up a Prophet from the midst of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say: and the danger followeth. It shall come to pass, that every soul which refuseth to hear the voice of that Prophet, that soul shall be cut off from his people, Acts 3, 22, 23.  

The Reasons are these.  
First, If Jesus the Christ be not our Prophet to teach us, he will not be our King to protect us: Math. 28. 10. Teach them, saith Christ, to observe, all things that I command you: And lo, I am always with you to the end of the world.  
Secondly, If Christ be no Prophet to teach us his heavenly Fathers revealed will, he will be no Priest to intercede for us, joh. 17. 20. I pray not for these alone, but for all them that shall believe in me through their word. Now it is not their word that they speak, but what they have received from Christ to speak. Seeing it is written 2 john 9 Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God: but he that abideth in the doctrine of Christ, hath both the Father and the Son. Verse 10. If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him God speed. Verse 11. For he that biddeth him God speed is partaker of his evil deeds.  
Thirdly, If Christ be no Prophet to teach us: He will be no Judge to acquit us. john 12. 48. He which rejecteth me, and rece iveth not my words, hath one that judgeth him; the words that I have spoken, the same shall judge us in the last day. And then like the wise Merchant, let us cast up our accowt, what it will profit us? If by denying to hear the voice of our Prophet Jesus, we gain the world, and in the mean season lose our precious souls. Knowing the Son of man shortly will come to judge the world: And then they which be ashamed of him, and his words, in this sinful and adulterous generation, of them will the Son of man be ashamed, when he cometh in the glory of his Father▪ with all his holy Angels, Mark 8. 38.  
Fourthly, If we join with them that deny Jesus the Christ, I john 2. 22. and will be partakers of their sins, we shall be partakers of their plagues, Revel. 18. 4. And for our unbelief, in persisting to persecute them, that contend for the faith of Jesus the Christ, Math. 16▪ 16, 17, 18. The wrath of God abideth on them, 1 Thess. 2. 14, 15, 16.  
Fiftly, There is no promise to any people, that deny the Faith and Baptism of Jesus the Christ, that they waiting shall receive the gifts of the Spirit. But rather that they shall be given up of God to strong delusions, to believe a lie, 2 Thess. 2. 10. Because they received not the love of the truth, that they might be saved. Verse 11. For this cause, God shall give them up to strong delusions to believe a lie. Verse 12. That all might be damned that believe not the truth, but have pleasure to continue in unrighteous practices. 2 Thess. 2 10, 11, 12.  

Object.  But there is a promise to all poor enquiring souls, that in the time of their ignorance and unbelief, have denied Jesus the Christ, their eternal King and Prophet, aswell as Priest, and now by the Spirit of God being convicted, that they are liars and Antichristian, that deny the Father and the Son, 1 john 2. 22. And being pricked at the heart, now trembling, cry out, Men and brethren what shall we do?  

Answ.  The Spirit of Christ in the inspired Scripture, saith: Repent, and be baptised▪ every one of you in the name of jesus for the remission of sins, and ye shall receive the gifts of the holy Spirit, Acts 2. 38.  
We have an instance of twelve Disciples found at Ephesus, baptised in the name of the Lord Jesus, and and Paul laid his hands on them, and they spoke with new tongues, and Prophesied, as joel the Prophet foretold, joel 2. 28. I will pour out of my Spirit upon all flesh, etc.  

Object.  But were those Disciples Paul found at Ephesus (that had been baptised by john the Paptist) rebaptised by Paul?  

Answ.  In answering this objection, I conceive: First, there was a vast difference between Faith and Baptism; john preached before the suffering, death, and resurrection of Christ: And the Faith and Baptisine Christ commanded his Disciples to preach after his Resurrection, Luke 24. 46, 47.  
Secondly, john the Baptist preached the Baptism of repentance▪ saying, that they should believe on him that was to come after him, Acts 19 3, 4. Whom Christ himself declareth to his Apostles, being come in the flesh that he must go up to jerusalem, fall into the hands of sinners, be killed, and the third day rise again, but th● Disciples understood it not, though it were declared to them, and they were afraid to ask him, Mark. 9 31, 32. Much more John understood not, that Christ should die, and rise again from the dead.  
First, because it was not revealed to him, though John sent two of his Disciples to demand of him, Whether it were he that should come, or shall we look for another? Christ answereth, Go tell John, the blind see he deaf hear, the dead are raised, and the poor the Gospel is preached, and lessed is he that is not offended in me, Math. 11, 2, 3, 4, 5, 6.  
Secondly, Christ saith of John: This was that Elias that was to come, ●hat should prepare the way before him, Mal. 3. 1.  
Thirdly, He was the greatest Prophet borne amongst women: for he saw him come in the flesh, and said to two Disciples, Behold that Lamb ●f God which taketh away the sins of he world, John 1. 29. Yet he that is he least member in the kingdom of heaven is greater than John: because after the death and resurrection of Christ, they could preach and declare that great mystery of godtinesse, 1 Tim. 3. 16. that john the Baptistnever knew.  
But the Apostles after the resurrection of Christ, he having opened their understanding, that they might understand the Scriptures, said unto them, That it behoveth, Christ to suffer, and rise again the third day, that repentance and remission of sins should be preached in his name, amongst all Nations, beginning at jerusalem: and ye are witnesses of these things, Luke 24. 46, 47, 48.  
Again, john the Baptists baptism, was the Baptism of water only but had no promise of the holy Spirit annexed, as himself confesseth, Math. 3. 11. I indeed baptise you with water to repentance: But he that cometh after me is mightier than I▪ he shall Baptise you with the holy Spirit and with fire.  
Secondly, The holy Spirit wa● not to be given in his full measure until Christ was glorified. john 7. 39 compared with Acts 2. 33.  
But to the Faith and Baptism the Apostles preached after the death, and resurrection, and ascension of Christ into glory, there was a promise of giving the gifts of the holy Spirit, Acts 2. 38. Repent, and b● Baptised, every one of you in the nam● of jesus for the remission of sins: and ye shall receive the gift of the Holy Spirit: as the Prophet joel foretold, joel 2. 28. and the twelve at Ephesus received, Acts 19 6.  

Answ. 2.  I affirm, that the twelve at E●hesus, that had been Baptised by john, or his Disciples Ministry, were rebaptized by Paul, or them that were with him in the time of his Ministry; for these ensuing Reasons.  

Reas. 1.  First, In respect of the different dispensations. The Faith and Baptism that these twelve had received from john, or his Disciples Ministry, though it was a saving Faith all the days of john and his Disciples Ministry, yet it was not a saving Faith after the death, and resurrection, and ascension of Christ into glory, in the time of Paul's Ministry: For john and his Disciples preached the Baptism of Repentance; saying, that they should believe on him that was to come after him▪ that was in Jesus Christ, that was to be crucified. But Paul and Timetheus preached, that Jesus indeed is come, and crucified, dead, and risen, through whom all that believe shall have remission of sins, Acts 13. 38, 39 1 Cor. 15. 3, 4.  

Reas. 2.  Secondly, Because this Faith that they had received from john, or his Disciples, in the time of Paul's Ministry would not save them: Because they denied the Resurrection of Christ from the dead: Looking only for him to come, and to be crucified; and were ignorant that he was crucified, dead, and risen: And then according to the doctrine of the Holy Spirit, by the mouth of Paul, 1 Cor. 15. 14. If Christ be not risen, our Faith is vain, and our Preaching is vain.  

Reas. 3.  Thirdly, If the Faith and Baptism of john, that declared that there was a Jesus to come to be Crucified; and the Faith and Baptimse of Paul that declareth that Christ died for our sins, according to the Scriptures, and rose again the third day according to the Scripture, 1 Cor. 15. 3, 4. Be all one for substance (as some of the Learned amongst us affirm) then are we found false witnesses of God, because we have testified of God; that he hath raised up his Son jesus Christ, whom he ●aised not up if the Faith and Baptism of john be in force at his day, ● Cor. 15. 15.  

Reas. 4,  Fourthly, If the Faith and Baptism of john be in force under the time of Paul's Ministry, Acts 9 3, ●. Then was the preaching of Paul vain, and the faith of all that received his Gospel, (to wit, That Christ died for our sins, according to the Scriptures, and rose again the third day, 1 Cor. 15. 3, 4.) vain, and ●hat they were yet in their sins, 1 Cor. 15. 16. 17. Neither were the gifts o● the Spirit then given: For they wer● not to be shed forth until Christ wa● risen and ascended up into glor● Acts 2. 33. which is blaspemous to imagine, or to divulge and declare abroad.  
For these Reasons, I conceiv● there was a nullity of the Faith an● Baptism of John, which was to continue but till the death and resur rection of Christ: And the twelve in Asia were rebaptized into th● Faith of a crucified, dead, and risen Jesus, whom God exalted to b● the Christ. And Paul laid his hand on them, and they received the hol● Spirit, Acts 19 5. 6.  

〈◊〉  May it not rather be, that with Apollo's, they were more fully instructed what it was to be Baptised into the name of the Lord Jesus.  

〈…〉  Nay; Because there was as vast a difference, according to the distinction I formerly laid down, between the Faith and Baptism of ●ohn and his Disciples before the each of Christ, and the Faith and baptism of Paul; and ●he residue of the Apostles after the death and resurrection of Christ: As now is betwixt the Jews at this day: and ●s that truly believe in Jesus the Christ, 1 Joh. 5. 1. Whosoever believeth that Jesus is the Christ is born of God. For the Jews at this day believe (as John and his Disciples then taught, That they should believe on him that should come, Acts 19 4.) even in that Messiiah whom they wait ●or. And we believe (as Peter and Paul then taught) That Christ indeed is come, and crucified, dead, and risen, and exalted to be the Christ, Acts 2. 36 Ephes. 1. 20, 21, 22, 23.  
So that, if the Jewish Faith be not a saving Faith at this day; Seeing they look for a Messiah to come: when indeed he is already come, and crucified, dead, risen and ascended to glory; So that we wait now for a Saviour from heaven, Jesus that shall deliver us from the wrath t● come, 1 Thess. 1. 10. Neither coul● the Faith of those twelve Disciples Paul found at Ephesus be a saving Faith in the time of his Ministry because Christ was come (though they were ignorant of it, being a that time in Asia) and had finished all those things that were written of him in the Law of Moses, the Prophets, and the Psalms, Luke 24. 44. But as neither the twelve Disciples of Christ could not understand that all things were fulfilled of him: until he had opened their understandings, that they might understand the Scriptures: And then they rightly understood the end of his suffering, death, and resurrection: namely, That repentance, and remission of sins, should be preached in his name among all Nations, beginning at jerusalem, Luke 24. 45, 46, 47, etc. So neither could these twelve Paul found at Ephesus know it; because, they had not heard, whether there were any holy Spirit, yea, or nay; and so were ignorant of the death, and resurrection of Christ, until the Lord was pleased by his good Spirit to open their understanding, by the ministry of Paul; therefore it is written, When they heard it, they were baptised in the name of the Lord Jesus, Act. 19 5.  

Object. 2.  Was there any necessity that they should be rebaptized; would not a more perfect instruction have served?  

Answ.  Nay: Because those twelve were departed into Asia, after they had received the Faith and Baptism of John, and were ignorant whether there were any holy Spirit yea or nay, Acts 19 2. Because John's Faith and Baptism (as I have formerly showed) had no promise of giving the gifts of the holy Spirit, Mat. 3. 11. If they therefore should continue in the Faith and Baptism they had received from John, they had no promise that waiting they should receive the gift of the holy Spirit. But to the Faith and Baptism that Peter and the residue of the Apostles preached, there was a promise of giving the gifts of the holy Spirit, Acts 2. 38. And when these twelve which had been baptised by John, or his Disciples, heard it, they submitted themselves, and were baptised in the name of the Lord Jesus; (viz. into that profession of Faith Paul preached, 1 Cor. 15. 3, 4.) And when Paul had laid his hands on them, the holy Spirit came upon them, and they spoke with new tongues, and prophesied; and the men were about twelve, Acts 19 5, 6. Such an instance likewise we have in Samaria; Philip preaching the things concerning the Kingdom of God, and the name of Jesus Christ, and they were baptised both men and women, Act. 8. 12. When the Apostles which were at Jerusalem heard it, they sent Peter and John unto them: And when they were come down, they prayed, that they might receive the holy Spirit: (For as yet he was fallen upon none of them, only they were baptised in the name of the Lord Jesus) Then they laid their hands on them, and they received the holy Spirit, Acts 8. 14, 15, 16, 17. So that by the examination of these texts of holy Scripture, it appeareth to me, that these twelve that were formerly baptised by john, and then afterwards by Paul were baptised in the name of the Lord Jesus; and then the Lord according to his own free promise, Acts 2. 38. gave them the gifts of his holy Spirit, by his ordinance of Imposition of hands; that the earth might be filled with his glory, and his Church replenished with gifts meet for the ministry, Ephes. 4. 11, 12.  

Object. 3.  But was Andrew and the other Disciple john baptised, rebaptized by the Disciples of Jesus the Christ?  

Answ.  Nay: Because that Faith which john preached and baptised into, and the Faith and Baptism that Jesus and his Disciples preached before his sufferings, death and resurrection, was all one in substance, and to one peculiar people, the Jewish Nation. Mat. 3. 2. john preached, Repent, for the kingdom of heaven is at hand. So did Jesus, Mat. 4. 17. Repent, for the kingdom of heaven is at hand. So Christ commanded the twelve, As ye go, preach, saying, The kingdom of heaven is at hand, Mat. 10. 7. Likewise the seventy, The kingdom of heaven is come nigh unto you, Luke 10. 9 Peter and all the Disciples were ignorant of the death and resurrection of Christ, until he was risen from the dead, Mar. 9 31, 32. compared with Luk. 24. 6, 7, 8. They wait for the fulfilling of the promises as well as john's Disciples, Luke 24. 19, 20, 21, 22.  

Object. 4.  But were the twelve Disciples of Christ, and the seventy, Luk. 10. that had accompanied with him from the time of john's Baptism until the time of Christ's ascension into glory, that had been baptised, were they also rebaptized after the death and resurrection of Christ?  

Answ.  The Answer is, Nay: Because they had the promise of the holy Spirit to be given them, without any more baptising with water. Acts 1. 5. john truly baptised with water, but ye shall be baptised with the holy Spirit not many days hence. And the Lord made good his word of promise, they were filled with the holy Spirit, when the days of Pentecost were fully come, Acts 2. 2, 3, 4, 5. Thus I have answered the Objections.  

Reas. 7.  Because, If two Disciples of Christ agree together in earth, touching any thing that they shall ask, they have promise it shall be done for them of his Father in heaven, Mat. 18. 19 But there is no promise to any people in faith and order, but a people agreed: Reas. 1. Because two cannot walk together unless they be agreed, Amos 3. 3. neither can the heart of two believers truly consent to pray together, unless they be agreed touching the things they will ask of the Father of glory. Reas. 2. Difference of opinion causeth difference of affection, and is an occasion of many dear and precious souls to withdraw communion; as is to be seen in Barnabas and Paul, dissenting about the choice of a companion, the contention grew so hot, that they separated the one from the other, 
Reas. 8.  Acts 15. 37, 38, 39, 40.  
Two or three Disciples of Christ, gathered together in his name, (that is, by his power, authority, and royal Commission) where-soever, (whether in the mountain, or in the desert, or in ship, or in the dungeon) there will Christ be in the midst of them, to hear and grant their petitions, or deliver them out of trouble; as he did Peter out of the prison, at the intercession of the Church, Act. 12.  

Reas. 9  To all such as walk in this Gospel faith and order, the Lord Jesus hath promised a greater manifestation of his presence, and Spirit, Joh. 14. 26. And John in the Island of Pathmos ●ound it, Revel. 1. 9, 10. Yea, and to all them that love him and keep his commandments, the Father and the Son hath promised to own their poor hearts to be his Temple and Palace, where he will abide and dwell; Joh. 14. 23.  

Reas. 10.  Lastly, All such as are congregated in Gospel faith and order, have a promise from King Jesus, of Royal Protection in their greatest dangers, Heb. 13. 5, 6. So that with the Prophet Habacuck they can glory in Christ, in their greatest extremities, Hab. 3. 17, 18. Though the vine do not yield her fruit, and the fatness of the olive fail, and the herd perish from the stall; yet will I joy in the Lord, and rejoice in the God of my salvation.  

Quest.  But is there any hope to see the Nation of England reform according to the Primitive pattern, founded upon the word of the eternal Truth? Ephes. 2. 20.  

Answ.  Yea. First, Because there was never a more exact Covenant taken in no Realm, or Nation, since the days of zealous Josiah, 2 Chron. 34. 31. and Nehemiah, Nehem. 10. 29. than is in these our days, to see a through Reformation in England and Ireland, according to the word of God; and to extirpate Popery, Prelacy, Superstition, Schism, Heresy, in Doctrine, Worship, and Discipline; that the Lord should be one, and his Name one, in the ●hree Kingdoms. So that we are ●ot to leave so much as an hoof behind us of any Superstition, or Romish relic, or any humane Tradition, in God's worship, to be ●etained; though it have remained ●nder the venerable garb of Antiquity, Universality, and Unity, ●he three great pillars of the Roman Hierarchy.  

Reas. 2.  Secondly, Because there are in ●he Synod some learned, pious, ten●er, conscientious men, that in the ●ayes of the cruel and ambitious Prelates (like the Priest and Levites, 〈◊〉 the days of idolatrous Jeroboam, that served the Devils and the Calves he made, 2 Chron. 11. 13, 14, ●5.) left all their maintenance, and went and lived in a strange land, to enjoy the liberties of a good conscience, and worship the Lord Jesus according to the light they had received; that are at this day truly sensible, what a burden th● Penal Statutes have been in ou● Land, in former times, to tende● consciences, that desire (without any sinister ends) to see a Reformation according to God's word▪ therefore will never consent t● have such a Penal Law enacted (as the Prelates of England once obtained by fraud and policy, in the days of Richard the Second to kill the English Subjects, that would declare the whole truth o● God, so far as it was revealed to them, and keep a good conscience toward God and man: which occasioned the death of some of th● Nobility, Gentry, and Ministry in the Nation; with many other of inferior rank.  
Thirdly, There are in the hig●● and honourable Court of Parliament, some such conscientious tender-hearted men, that in the Prelate's days left, if not sold, their ●ossessions, to go into a desolate wilderness, to worship the Lord ●esus in spirit and truth, according ●o the light God revealed unto ●hem; and many other were following after, that are truly sensible, that it hath ever been a plot of the Bishops and Priests to labour ●o enthrall the English Nobility, and Commons in Parliament, to ●●ake Laws to kill and imprison ●he conscientious in the Land, that ●oe desire to worship the Father of our Lord Jesus Christ in spirit and ●ruth, according to his revealed will in his own word, under the spe●ious pretences of unity, and uniformity in the worship of God: as ●he Statutes of K. Henry 8. K. Edward 6. Q. Marry, and Q. Elizabeth, ●eclare.  
Fourthly, It is obvious to every well-affected Subject in the English Nation, that when our Brethren that noble, ancient, warlike Nation the Scots, contended for a Reformation according to the light they ha● received, and casting off Rome proud Papal and Prelatical Government, with all their devise● forms of Worship, they must hav● died; the English Prelates had s● far incensed his Majesty against them, and raised large sums o● money toward the levying of a● Army, to kill and destroy them had not the Lord by his speciale providence prevented it.  

Reas. 5.  Fifthly, When the Lord opened the eyes of our dear and thrice noble Patriots of our Country assembled in Parliament, to make a solemn Protestation, to oppose all Popery and Popish innovations, and to extirpate Episcopacy root and branch, as a Plant th● heavenly Father never planted; Then evil counsel prevailed with the King to withdraw from his Parliament, and under the pretence of a Guard to protect his Person, to make war against his Parliament, that they should die: But our faithful Nobles, and true hearted Commons in England reply, Shall our Jonathan's dye? who have in part freed our consciences from Roman Traditions, and ancient corrupt Festivals, and covenanted with us for a pure Reformation agreeable to the word of our good God, and have preserved our estates and liberties from an Arbitrary Government; shall they die which have wrought such a deliverance in the Land? they shall not die: we will bleed ourselves before an hair shall fall from their heads, if either we with our persons, prayers, counsels, states, or swords can prevent it. And hath the Lord given such a blessing to our endeavours, that God hath made the righteous of the Land, (next to the Lord) a wall of defence to the Parliament; shall it ever therefore enter into the heart of loyal and tender-hearted Covenantors to have such hard thoughts; that the Parliament will ever consent to burden us any longer with unjust Penal Statutes, who have thought nothing too dear for them, but have jeopardized lives and livelyhods for their preservations. Especially, they being sensible what a burden such penal Laws have been to tender Consciences, and what an hindrance they are for propagating truth.  

Reas. 6.  Sixtly, All the faithful in the Parliament know but in part; and the more they taste of the honey of God's eternal truth, the more their eyes are enlightened to see, they have not as yet attained to a full Reformation. And if now they should build but upon the least hay and stubble, they should not only suffer loss; but lay a foundation of a new rent in the Ages and generations to come: yea, and look what unjust Penal Statutes they impose now; may perhaps fall as heavy upon their Posterity, as sometime did upon that famous Lord Cobham, that gave his consent to the Statute of Lolordi, and afterward was put to death for a Lolord.  

Reas. 7.  Seventhly, The Lord hath added such a blessing to the pious endeavours of the Parliament, that they have discovered many things to be ●ruth; that the Learned Prelates in former times adjudged to be Heresies: As the parity of the Ministry. Superstitious forms of devised Worship, called Divine. Superstitious Festivals, formerly esteemed holy Feasts, now taken away, that men may follow their honest labour six days, and Sanctify a Seventh, as a day of holy re●● to the Lord; being now the first day of every week; as the holy Scripture hath left us a rule of practice to observe and do, Act 20. 7. And he which hath begu● this great and happy Work of Reformation by this Parliament: we are confident, will never leave them until he hath made them instruments, either to perfect it; or a● least, to give to all his faithful daniel's, liberty of Conscience, to worship the Lord in Spirit and truth according to his will revealed against whom they can object nothing, unless it be in the matte● that concern the spiritual worship of their God; Seeing the● have learned to give Caesar his due Tribute, Custom, Fear, Honour; Yea and lay down their lives, rathe● then just and lawful Magistrate should not be maintained among us, and obeyed in all their just, Legal, and Civil commandments. Knownig, they carry not the Sword for nought, but for the punishment of them that do evil, and for the praise, and defence of them that do well.  
Lastly, the wrondrous power of the Spirit of grace, in enlightening dark minds with the knowledge of his Truth; and scattering the knowledge of it, all the Kingdom over, in Cities, Countries, and Camp, and causing men of singular parts of learning to bring their gifts toward the building up of Zion; and pouring out of his Spirit (as joel the Prophet foretold, joel 2. 28.) upon all sorts of people, both young, and old; rich, and poor; which is to me a plain demonstration, that the Lord will never leave us, until he hath made his new Jerusalem, the praise of the whole earth, and prepared the Spouse, the Lamb's wife; Yea, and advanced Jesus the Christ once again upon the Throne, to be the Head, King, Priest, and Prophet of his Church, according to the ancient Prophecy of David, Psal. 2. 6.  
Yet have I set my King upon my holy hill of Zion.  
Gloria soli Deo.  
FINIS.