Baptisms IN their Verity: OR, The Baptism of John, and the Baptism of Christ, What they are in truth, as they are described in the Scriptures of TRUTH. And of what necessity they are unto Salvation. In a plain and brief manner herein declared. By one of the most unworthy servants of CHRIST, J. E.  1 Cor 3.13. 
Every man's work shall be made manifest, the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is.  
Printed by M. Simmons. 1648.   

BAPTISMS In their Verity: OR, The Baptism of John, and the Baptism of CHRIST, What they are in truth, as they are described in the Scriptures of Truth; and of what necessity they are unto salvation.  
In a plain and brief manner herein declared.  
THat the Baptism of John, and the Baptism of Christ, are two distinct Baptisms, it is a truth not to be questioned.  
But that the Baptism of John was his washing the body only with the Element of water, as some men think and teach; this is a manifest untruth.  
The Evangelist Mark doth distinguish and make a plain difference between John's baptising with the water of the River, and his baptism in truth, saying, john did baptise in the Wilderness, and preach the Baptism of repentance for the remission of sins, Mark 1.4.  
〈◊〉 baptising with the water of the River, was not of necessity for remission of him, that it should follow the same. But the Baptism which he preached was.  
And this very thing doth john himself declare unto the people (after he had preached that Baptism unto them, and he seeing Christ coming to him, who was to take away their sins, saying, Behold the Lamb of God which taketh away the sins of the world. This is he of whom I told you, After me cometh a man which is preferred before me, for he was before me. And I knew him not but that he should be made manifest to Israel, therefore am I come baptising with water, john 1.29, 30.  
Where john meaneth by his Baptising with water, not that on the body with the water of Jordan, which neither did nor could make ready a people prepared for the Lord, that he might and should be made manifest unto them, take away their sins, purify their hearts by faith, through the baptism of the holy Ghost, as john had said, Matth. 3.11, 12. Luke 3.16. Nay, but the repentance which he in the spirit and power of Elias preached, and with many tears and lamentations cried out unto the people for, saying, Repent ye, for the kingdom of heaven is at hand, Matth. 3.2.3.  
And which took effect with many of the people of Israel in those days, 〈◊〉 did so repent, were so baptised with 〈…〉 proceeding from their humble 〈◊〉 contrite hearts, confessing their sins unto God.  
This is the water that john speaketh of and meaneth, caused by the same Spirit and power, from above, which he had received.  
And this was the thing performed by the people in samuel's days, as he saith, And they gathered together to Miz●eh, and drew water, and poured it out before the Lord, and fasted on that day, and said there, we have sinned against the Lord, 1 Sam. 7.6.  
And which the Prophet joel also required of the people of his time, if they would escape the wrath of the great & terrible day to come, saying, Therefore also now saith the Lord, Turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning. Rend your hearts and not your garments, and turn unto the Lord your God, for he is gracious, etc. joel 2.10, 11, 12, 13.  
And so David exhorting the people upon good grounds, saith, O come, let us worship and bow down, let us kneel before the Lord our maker. For he is the Lord our God, and we are the people of his pasture, and the sheep of his hands. To day if ye will hear his voice, harden not your hearts, as in the provocation, etc. Psal. 95 6, 7, 8.  
For no man can hear the voice of God, that is, believe the promise of entering into his rest, that doth not first unharden his heart, that is to say, repent.  
And so doth Christ himself set forth the baptism of john, by mourning, lamenting, and weeping (in reproof of those that despised the counsel of God concerning themselves, and were not baptised by him) saying, We have mourned unto you, and ye have not lamented, for john came, etc. Matth. 11.17, 18. Luke 7.32, 33.  
And so in the most places, if not in all, where john is said to baptise with water, is meant this kind of water, as Matth. 3.11. Mark 1.8. Luke 3.26, 31. john 1.26, 31. Acts 1.5.  
And where he testifying again of Christ, and his baptism, saith, And I knew him not: But he that sent me to baptise with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the holy Ghost, etc. joh. 1.33.  
For although john did baptise, or wash the body with the element of water, yet was not that his baptism, of which he saith, He that sent me to baptise with water, said, etc. but only a sign or similitude thereof, as the little child which Christ set in the midst of his Disciples, was of those returned one's, whose the kingdom of heaven is, and with whom God will dwell for ever, as he hath said, Mat. 5.3. Mat. 18.2, 3, 4. Mat, 19, 14. according to Esay 57.15. Esay 66.2.  
john was no more sent to baptise with such water in comparison of that effected in the hearts of the people by his preaching, than Paul was in comparison of his preaching the Gospel of peace, who saith, Christ sent me not to baptise, but to preach the Gospel, though he had as good authority to do it, as any of the other Apostles had, and did so baptise, as there it appeareth, 1 Cor. 1.14, 16, 17.  
When Christ (in answer to those Priests that asked him by what authority he did those things which he did) said, I will also ask you one thing, which if ye answer me, then will I tell you by what authority I do these things, The baptism of john, whence was it, from heaven or of men? Matth. 21.24, 25.  
Christ doth not mean here by the baptism of john, his baptising with the water of the River, that low thing which any man that was not a Prophet, could have done; but the same only which he in the spirit and power of Elias preached, and which was indeed from heaven, and wrought so great effect in the hearts of the people, that all men held john to be a Prophet indeed.  
And all this the Priests knew, and yet would not say it was from heaven, but (left Christ should say, why then didye not believe him, and fearing the people) answered, they could not tell.  
Neither doth Christ say john's Baptisms whence are they, as if john had two baptisms, or moe: but John's baptism whence was it? declaring plainly, that John had but one baptism in truth, whereof that with water of the River, was no part.  
Neither was john's baptism of the Law, or caused by it, as some conceive and teach, who therefore call it the Spirit of Bondage. Nay but it is of the Gospel, yea the beginning and first principle thereof, and of the foundation, as the Scriptures declare, Mark 1.1, 2, 3, 4. Heb. 6.1.  
And where Christ saith, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem, Luke 24.46.  
And that it was always to be preached and effected in the hearts of the people before remission of sins, and so before the faith which purifieth the heart, and baptism of the holy Ghost, it is very manifest by sundry other Scriptures, as Acts 10.36. Acts 13.23. Acts 20.21.  
And when Paul meeting at Ephesus with certain Disciples, asked them, if they had received the holy Ghost since they believed, and they answered, they had not heard that there was a holy Ghost. And he asked, Whereunto then they were baptised; and they answered, unto John's baptism. And that Paul hereupon said, John verily baptised with the baptism of repentance, saying to the people, that they should believe in him that should come after him, that is, in Christ Jesus. And when they heard this, the Text saith, they were baptised in the name of the Lord Jesus, Acts 19.1, 2, 3, 4, 5.  
Where first, by John's baptism of repenpentance, is to be understood that effected by his preaching, and by their being baptised in the name of the Lord Jesus, the purifying of their hearts by faith in Christ, through the operation of the holy Ghost upon the hearing of Paul explaining the words of John, which are, He shall baptise you with the holy Ghost, and with fire, Matth. 3.11. it being as much as to say, they should believe in him. And then Paul approving them, laid his hands on them, and they received a further gift to speak with tongues, and prophesied, according as Christ had prom●ied, saying, He that believeth in me, as the Scripture hath said, out of his belly shall flow Rivers of the water of life, John 7.38, 39  
And in this manner did Peter begin, at first to preach, saying, repent and be baptised every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gist of the holy Ghost. Acts 2.  
As much as to say, repent and believe in the Lord Jesus Christ, etc.  
For remission cannot be attained by washing the body with the element of water, but by faith only.  
So after Christ had appeared to Paul in his way to Damascus, and he having fasted three days, and mourned no doubt for his sins, when Ananias being come to him, said, Arise and be baptised, and wash away thy sins, calling on the name of the Lord, Act, 22.16.  
This must needs be understood by faith in Christ, as in the former places; for sins cannot be washed away by any water of fountains or Rivers, howsoever used, but by the blood of Jesus Christ only, through believing in him; for he it is that washeth away our sins in his blood, as the Apostle John winesseth, saying, Unto him that hath loved us, and washed us from our sins in his blood, and hath made us Kings and Priests unto God and his Father, to him be glory and dominion for ever and ever. Amen.  
And of all this, both concerning the baptism of john, and the baptism of Christ, had the Prophet Esay prophesied before, as where he saith, The voice of him that cryeth in the Wilderness, prepare ye the way of the Lord, etc. Esay 40.3. And where he saith, Cast ye up, cast ye up, prepare the way, take up the stumbling-block out of the way of my people: For thus faith the high and lofty one, that inhabiteth eternity, whose Name is Holy, I dwell in the High and Holy place, with him also that is of an humble and contrite Spirit, to revive the Spirit of the humble, and to revive the heart of the contrite ones, Esay 57.14, 15.  
So again, where he prophesied of Christ, saying, The Spirit of the LORD GOD is upon me, because he hath anointed me to preach good tidings to the poor, to bind up the broken hearted, etc. Esay 61.1 2, 3.  
These excellent promises, and special ministrations of good tidings, to bind up, to dwell with, to revive, to comfort, etc. are not made nor appointed so to be preached and performed unto all the world, to every sinner in the same, as some would have it. Neither is Christ said throughout all the Scriptures, to be anointed of God the Father, to such a universal purpose and end; but only as it is here declared, to the humble and meek, the poor, the contrite hearted, the mournful repentant sinners, so prepared by a special power from above, as before is expressed.  
And so according to this did Christ the anointed of God, preach to such people, when he opened the book, and read the same place unto them, and said, This day is this Scripture fulfilled in your ears. Whereupon all bore him witness, and wondered at the gracious words which proceeded out of his mouth, Luk. 4.18, 19, 20, 21, 22.  
And as himself testified by the answer he returned unto John, by the two Disciples, saying, Go and show John those things which you do hear and see, that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the Gospel preached unto them, or receive the Gospel, for the words do intent and imply both, Matth, 11.2, 3, 4, 5. Luke 7 19, 20, 21, 22.  
For though it be true, that in a general consideration, the Gospel was, and is to be preached to all the world, to every man, as Christ declareth in that parable, Matth. 13, 3, 4, 5. and by the words the spoke at last to his Disciples, Mark 16.15. Luke 24.46, 47, 48. and other places. And that all men might always, and may now so hear it, and be enlightened to believe and know the things to be excellent and true: And further than this, may partake of some gifts of the holy Ghost, have a taste of the good Word of God, and powers of the world to come, have a foul Spirit cast out of him, be in kind sanctified by the blood of Christ, and yet notwithstanding all this, fall away, turn like the Dog to his vomit, and like the Sow that is washed, to wallow in the mire again, the foul Spirit returning with seven worse than itself, possesseth him, and his end is worse than his beginning.  
Although these things be true, as plainly appeareth by sundry Scriptures they are, as Hebr. 6.4, 5, 6, 7, 8. Hebr. 10.26, 27, 28. 2 Pet. 2.22. Matth. 12.43, 44, 45. Luke 11.24. and other places; yet in that special manner before declared, it never was preached to any but the contrite hearted repentant sinners: they have a special particular word of promise made unto them in particular, whereon to ground their Faith, which no sinner else hath, and they fall not away, they are built upon the sure Rock.  
And their faith therefore is of another kind, differing from that which is common to all, grounded on the general publication or History of the Word, called therefore by some, (and that rightly, Historical Faith, or the Faith of knowledge) and is distinguished from it, and from that also called Miraculous, by several distinct names given it in Scripture, as, The Faith of Abraham, The Faith which worketh by love, The Faith of Christ, The Faith of Jesus Christ, The Faith of the Son of God, The Faith of Gods elect, their precious Faith, their most holy Faith, and such like.  
Which Faith, being defined what it is in the true nature of it, It is a full persuasion or assurance wrought in the heart of a Repentant sinner, by the special grace and Spirit of God, of forgiveness of sins, of peace, of love, of reconciliation with God in Jesus Christ, according to that which Paul speaketh, Rom. 8.35, 36, 37, 38, 39 and Heb. 10.22, 23.  
And as this Faith of Gods elect is distinguished in Scripture from Faith of other kinds: So is that gift of the Spirit (whereby it is wrought, and the love of God sealed in their contrite heart) distinguished from other common gifts of the Spirit, by several excellent distinct names, as, the Spirit of Christ, The Spirit of Life which is in Christ Jesus, The Spirit of his Son, crying Abba Father, The Spirit of Adoption, The Spirit of Truth, etc.  
And this is that seed which remaineth in the heart of every one that receiveth it, that holy Spirit whereby they are sealed unto the day of redemption. And they are those branches in the vine, and that good ground which bring forth good fruit, thirty, sixty, an hundred fold.  
And of such as these doth the Church of Christ consist, against which the gates of hell shall not prevail. These are those lively stoves built on the chief comer stone Jesus Christ, that spiritual house and holy Priesthood, which offer up spiritual Sacrifices acceptable unto God by him; and which God hath decreed and concluded in Scripture, to be his Tabernacle and Sanctuary, wherein he will dwell for evermore.  
Now though a man should know all these things to be true, and all that the Scriptures have spoken, yet if he have not his part in them, if he be not baptised with the Baptism of Repentance, and the Baptism of the holy Ghost before spoken of, and so born 〈◊〉 above of Water and of the Spirit, he cannot enter into the Kingdom of GOD: For so hath the eternal Word, Jesus Christ the Son of God, unrevocably concluded, saying to Nicodemus, and so to every man, Verily, verily, I say unto thee, except a man be born of Water and of the Spirit, he cannot enter into the Kingdom of God, John 3.11.  
And therefore it was that he gave that great power and charge unto the Apostles, when he was to departed from them, saying, Go ye and teach all Nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost, etc. Matth. 28.18, 19, 20. and Mark 16. Go ye into all the world, and preach the Gospel to every creature, vers. 15. according to that in Luke 24.46, 47, 48, 49. and saying, He that believeth and is baptised, shall be saved; but he that believeth ●ot, shall be condemned, Mark 16.16.  
What this baptism is, and what the belief is that goeth before it, and what the not believing is in the last place, are the things chief to be considered here.  
The Baptism can be no other than the same before spoken of, consisting of Repentance toward God, and Faith in the Lord Jesus Christ, with the special gift of the Spirit, being the parts of the new birth from above, described by the names of Water, and of the Spirit; such a Baptism, as whosoever is baptised therewith, shall be saved. Not the doing away the filth of the flesh, the washing with the element of Water, as they of Rome would have it, and do so take it in both places, using the form of words in Matth. 28. [concluding that by the same action they are regenerate, and that except the act be performed, they cannot be saved.] But it is and must needs be that which the Apostles (to whom the charge was first given) performed.  
As first, when Peter preached, saying, Repent and be baptised every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the holy Ghost, Acts 2. and Paul, Acts 19.4, 5, 6.  
In both which places the baptism of Repentance toward God, and of Faith in the Lord JESUS CHRIST, and of the holy Ghost, are expressly named, according to the order and meaning of the words, Matth. 28.  
And to the same purpose also Paul sp●●●… Acts 20. where he saith That he kept nothing back that was profitable, but testified both to the Jews; and also to the Greeks' Repentance toward GOD, and Faith toward our Lord Jesus Christ, verse 21. which to the H●brewes he calleth, the Doctrine of baptism, Heb. 6.  
This is the Baptism of which he faith to the Christians at Rome, Know ye not that so many of us as were baptised into JESUS CHRIST, were baptised into his death: Therefore we are buried with him by Baptism into death, that like as Christ was raised up from the dead by the glory of the Father, so we should walk in newness of life, Rom. 6.34▪  
And to them of Galatia: For ye are all the children of God by faith; for as many of you as have been baptised into Christ, have put on Christ Gal. 3.26, 27.  
And to them of Coloss●●, Ye are complete in him who is the head of all Principalities and powers, in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, buried with him in Baptism, wherein also ye are risen with him through the Faith of the operation of God, who hath raised him up from the dead, Col. 2.10, 11, 12.  
These excellent effects and fruies of being dead to sin, and to the body thereof, and to the world; of walking in holiness, and newness of life; so rising as Christ is risen, and putting on Christ, and being clothed with him, of being dead and buried, and risen with him, as it is declared in these several places, cannot be understood as caused by any outward baptising with water of springs or rivers, but only by a power and operation of God from above.  
For as circumcision in the flesh is not circumcision, but that of the heart, as Paul saith, Rom. 2. So it is concerning baptism, and therefore he counteth circumcision made without hands, all one with baptism in truth.  
And therefore he saith further, If then ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on those things above, and not on things on the earth. For ye are dead, and your life is hid with Christ in God; and when Christ who is our life, shall appear, then shall ye also appear with him in glory, Col. 3.1, 2, 3.  
This is that first resurrection spoken of, Rev. 20.5. wherein whosoever hath part, the second death shall have no power on him.  
This baptism then which the Apostles thus preached, and describeth, and causeth these spiritual and heavenly effects, must needs be that given them in charge by Christ, Mat. 28. Mark 16. the same which Peter saith saveth us, 1 Pet. 3.21. according to the words of Christ, He that believeth and is baptised, shall be saved.  
This baptism is of necessity to life and salvation, which that with water of springs and rivers is not; this may be where it is not, and it where this shall never be.  
And concerning the Belief that goeth before this Baptism, it is that common Belief which any man may have upon the general publication of the Gospel, as it is said, Go ye into all the world, and preach the Gospel to every creature.  
And is the same kind of Belief that Judas and those Disciples had (who when Christ told them, that except they did eat his flesh, and drink his blood, they had no life in them, were offended, and walked no more with him) of whom he said, there are some of you that believe not, though they did believe in that common kind.  
And this kind of belief every one most have in some measure, before he can repent and believe unto remission of sins and salvation, before he can eat the flesh of Christ, and drink his blood by believing in him.  
But he that believeth not, that is to say, he that rejecteth the word after he hath heard it, and been convinced by it, despising the counsel of God concerning himself, as many of the Jews, and also of the Gentiles did, and do at this day, he shall be condemned, as Christ saith, Mark 16. John 12.45. And so some men's sins go before hand to judgement, as it is written.  
And whereas Paul faith, There is one Spirit, one Faith, one Baptism, Ephes. 4.4, 5, 6. he speaketh distinctly of those three special graces mentioned by Peter, Acts 2.38. (and by himself, Acts 19.4. 5, 6. before observed) whereof the birth from above, and Baptism spoken of, John 3. Matth. 28. Mark 16. consisteth, and calleth the baptism of Repentance by the name of one baptism, as distinguishing it by that name, from that one Spirit, and one Faith which he doth also distinctly name, as being all three special things peculiar to Gods elect, agreeing in one.  
So Ephes. 6. he counteth them as principal parts of the Armour of God, and calleth the baptism of repentance, The preparation of the Gospel of peace, vers. 15.  
And these are the three spoken of by John, where he saith, And there are three that bear witness in earth, the Spirit, and the Water, and the Blood, and these three agree in one, 1 John 5.8.  
Meaning by the Spirit, the Spirit of Adoption; and by the Water, the tears of repentance, proceeding from an humble & contrite heart; and by the blood, the mercy and love of God shed forth in the same heart by the Spirit, and so enjoyed assuredly, through Faith in Christ, which is the garment dipped in the blood of the Lamb. And so they agree in one, bearing witness to the truth.  
And these three were in all the holy Fathers and Prophets from the beginning, bearing witness with them to the truth And in that woman which washed Christ's feet with her tears, and with such spiritual affections of love, kissed them, and anointed them with oil, of all which Christ himself gives testimony, and proveth by her much love, that she had much forgiven her.  
Whose example is recorded unto us all to this day to read and consider.  
For although the sacrifice of the Body and Blood of Christ, was not then offered, yet it was in account with God as the price wherewith they all of his chosen, were bought, and those graces purchased for them.  
And therefore it being now accomplished, the Disciple whom Jesus loved, testifying of him, and bearing witness also of the truth, having those three witnesses in himself, saith, This is he that came by Water and Blood (even Jesus Christ) not by Water only, but by Water and Blood, and it is the Spirit that beareth witness, and the Spirit is Truth, 1 John 5.6.  
For so had John seen it, as he saith. But one of the Soldiers with a Spear pierced his fide, and forthwith came there out Blood and Water. And he that saw it, bare record, and his record is true, and he knoweth that he saith truth, that ye might believe, John 19.34, 35.  
And so it is true indeed as John said, That Christ came not by Water only, but by Water and Blood; for both came forth of his fide with the spear.  
He came by Water to purchase the Baptism of Repentance for us in respect of our sins; and by Blood, that we might be washed therewith from our sins, and by it and his resurrection, justified, and by his life saved, according as himself declared to his Disciples after he was risen from the dead, Luke 24.46, 47. and as Paul saith, Rom. 5.10.  
Unto him therefore who is the faithful witnesses, and the first begotten of the dead, and the Prince of the Kings of the earth, to him that hath so loved us, and purchased these great things for us, washed us from our sins in his own blood, made us Kings and Priests unto God and his Father, was dead and is alive, and shall never die more, to him be glory and dominion for ever and ever.  
Amen.   

NOw, if all these things be so, and that no man can be saved except he be born of water and of the Spirit; and that this birth is not from below, but from above, of God, and not by the will of the flesh, nor of man, as the scripture saith, Joh. 1.13. Joh. 3.  
Then no man can by his own will or power attain thereunto, as some men teach and persuade (who say that Adam with all in his loins) was restored by the promise of the seed, which is Christ, to all that he lost by eating the forbidden fruit, and that there is therefore no original sin to be supposed, and that all children are conceived and born without any sin, holy and good, as Adam was in his first estate, and that every child which dieth before it commit actual sin, is saved.  
This kind of general Redemption which some teach, is not only contrary to the Scriptures, and so deceiving to the people, but they do hereby also make God to deal very unreasonably and unjustly in putting Adam and all in him (after this) out of Paradise from taking of the Tree of life, and in cursing the ground for his sake, and laying such a burden of labour and toil upon him, and pain of travail upon the woman, that in sorrow she should bring forth her children.  
Especially considering that the promise was made in Paradise while they were in it, and before the curse was pronounced, except only against the Serpent, as by Genesis 3. appeareth.  
And then (if it were that Adam was so restored, and all children ever since, so conceived and born) I ask the reason, Why they did not from that day wherein the promise was made, keep themselves in that estate of blessedness, by depending on the promise, with their good and holy wills, rather than fall so soon to commit actual sin, and lose all again, which they might more possibly have done, than they can now recover and be restored a second time, seeing there is but one sacrifice for sin, as it is written, Heb. 10.  
And if their case be not much worse now than it was before the promise was made, And every child that dieth before it commit actual sin, fare more happy than any of them.  
If they answer and say (as they use to teach and publish) that the same sacrifice of Christ being included in the promise) extended and doth still (since Christ actually suffered) to all sin and sinners in the world, of what kind soever.  
Which they would seem to prove by the words and example of Paul, 1 Tim. 2.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. And so argue and say, If Paul were the chief sinner in the world, and was received to mercy, than so may any other how great a sinner soever. But Paul was chief of sinners, as he saith, and was received to mercy. Therefore so may any other.  
Ans. Here this freewill teacher propounds a very false position at the first, in saying, That the Sacrifice of Christ extendeth to all sin and sinners in the world of what kind soever. And in the next place he wrongs the Apostle exceedingly, in charging him upon his own words, to be the greatest or chief of all sinners.  
For although it be true, that Christ came into the world to save sinners, and that he died for the ungodly, and justifieth the ungodly and the sinner, as it is written, Rom. 4.5. and 5.6. 8. And as Christ saith, Ali sin and blasphemy shall be forgiven unto men, Matth. 12.31. And that the Sacrifice of Christ's death did and doth extend so fare, and that Paul was such a chief sinner and blasphemer, injurious, etc. and caused others to blaspheme, as he saith, yet was he not the greatest or chief sinner in the world, neither was his sin and blasphemy the greatest, neither doth he so speak, or mean.  
But there was and is a greater sin and blasphemy than his, which Christ nameth, The blasphemy against the Spirit, and saith, that it shall not be forgiven in this world, nor in the world to come, Matth. 12.31, 32. And the Apostle john saith, that it is not to be prayed for, 1 Joh. 5.16.  
And Christ came not into the world for to save any of these kind of sinners, neither died he for these, nor doth his Sacrifice extend to any of them, neither was Paul such a one.  
But, as he saith, I was received to mercy, for I did it ignorantly in unbelief.  
Implying plainly, that if he had known so much as they (who set him a-work to persecute) knew, he could not have been received to mercy.  
They knew what they did, as Cain that slew his brother, because his own works were evil and his brothers good, and as Judas, that knew he betrayed innocent blood.  
And therefore Christ (when they crucified him) prayed only for those that knew not what they did, Luk. 23.34.  
And so it is true, that Paul was chief of those sinners whom Christ came into the world to save, and that he prayed, and died for, but not of the other.  
If the free will teacher shall say, that Peter had knowledge of Christ when he denied him, and cursed, and swore that he knew him not, and yet was forgiven, though Christ had said, Whosoever shall deny me before men, him will I deny before my Father which is in heaven.  
This is true: But there are two things to be considered in the unpardonable sin, (which we all aught to understand) that is, willingness of the heart as well as knowledge, which was not in Peter, he did it of weakness through, fear, very unwillingly in his heart, and was forgiven.  
And Paul, he sinned wllingly, and with his heart, but very ignorantly, and was received to mercy.  
And therefore (in describing that great sin unto death) he saith (by way of exhortation) For if we sinne willingly after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgement and fiery indignation which shall devour the adversaries, Heb. 10.26, 27.  
So that where willingness of the heart, and knowledge of the truth are both together in persecuting or denying of Christ, or his truth, that man's sin cannot be forgiven, and Christ will deny him before his Father which is in heaven.  
Such a one was Cain, and Esau also, that despised his birthright (wherein the promise lay) who afterward could find no place for repentance; and judas who therefore hanged himself. And such were those Scribes and Pharisees unto whom Christ spoke and said, Fill ye up the measure of your Fathers, ye Serpents ye generation of vipers, how can ye escape the damnation of hell? Matth. 23. And those who though they knew of the great works which he did, and how he had raised Lazarus from the dead, yet sought to kill him and Lazarus also, and did soon after crucify him, and many more such have been and are.  
So that then there is no such generally Redemption as the free-willer teacheth, nor is original sin cut off by the promise, nor by Christ's actual sufferings, nor by the new birth from above. But Adam remained wholly polluted by his sin (in respect of nature) soul and body, and all his posterity are deeply stained therewith unto this day. And although children do not presently, so soon as they are born, act the evil, yet the seed is in them, which soon sprouts up, and brings forth fruit, even in the holiest regenerate men's children, as experience hath long proved, and are under the law of sin and death; else why should God destroy so many thousand thousands of them by the flood, and all the children in Sodom, of which place he saith, If ten righteous be found there, I will not destroy it for●ten● sake. Every child therefore must be regenerate from above, or it cannot be saved.  
It is true (Adam having eaten of the tree of knowledge of good and evil, which he was forbidden upon pain of death to eat of, or touch, and he lying bound to death by that his sin, and by the justice of the law of God, which now he knew, & that stood up as a fiery two-edged sword turning every way against him convincing him more and more of sin and of death, he being not able possibly to do the works thereof) that from the very first hour after the promise was made, he and all in his loins were set out of that unrecoverable estate wherein they lay bound without any remedy, and a way prescribed and set before them, in and through the same promise, whereby to live again, so gracious and fair, as could not be more, That whosoever would but confess his sins unto God, and ask mercy like the similitude of the lost Son, he should have his sins forgiven and be saved.  
Such a general Redemption as this was from that hour, and so gracious and fair a way was set before all mankind in general, no one excepted. And what son in the world could, or can desire more of his father against whom he had so rebelliously sinned; yet no man by his own will or power in nature, would or could do this, and live again.  
(It is true that Adam, and Abel, and all the children of the promise, did attain thereunto, but not by their own wills or power.)  
And though oftentimes since the promise was made, God renewed the same his covenant of mercy, and called upon man saying, Whosoever is athirst, let him come; and whosoever will, let him come and take of the water of life freely. Yet where is the man that of himself so thirsteth, that of himself so willeth, and cometh, and taketh of the water of Life, or was there ever such a man? No doubtless not one.  
But on the clean contrary, such is the hardness and stoutness of man's heart since he is become so wise by eating the forbidden fruit, that rather than he will stoop so low as to mourn and weep for his sins, and confess them unto God with tears from a truly sorrowful broken heart, and desire mercy and forgiveness, he will do any thing else, take up and submit to any form of religion, though never so strict and painful, entertain any opinion or doctrine that shall come to his ears, in pretence of truth, though never so erroneous, perform any outward work of the Law, or of the Gospel, so fare as Cain and judas went, or as a Pharisee and hypocrite can go, some way to quiet his guilty conscience, and to shun that strait way of the Lord, it is so disagreeing to his lofty and prudent mind, stubborn and hard heart, so naturally given to pride and carnal pleasure, as we may see by the experience of the many Sects of religious, and sorts of opinions, that are amongst us at this day, as well as by the superstitions and idolatries that have been and are in the world, that so his mind being quieted, he may pleasantly pass his time without repentance, and without that faith of Christ which purifieth the heart, the birth of water and of the Spirit.  
So that if God should not by his special power from heaven (like the husbandman that breaks up his fallow ground and then soweth his seed) so turn the heart of man from his sinful pleasures, and fulfilling his own will, and doing his own works, take away his hard and stony heart, and give him a heart of flesh▪ a soft and tender heart, and write in the same (by his Spirit) his covenant of mercy and love; (as he did unto Adam his first lost son, and Abel whose sacrifice therefore he accepted) Adam and all his posterity would have perished for ever.  
But God (foreseeing all things) and having (before the foundation of the world) chosen of the fore-seen fallen lump of mankind, a certain complete number to save and glorify, did destinate them to be conformed to the image of his Son Jesus Christ, his first borne: and whom he so predestinated them he in his due times called, giving them repentance: and whom he so called, them he justified through faith, and whom he justified them he glorified, as it is written, Rom. 8.28, 29.  
And as God did thus call and justify his chosen to Paul's time, so hath he done ever since, and will do to the end of the world, that his number may be filled,  
And they that are so predestinated and born of God, shall certainly be saved, and none else, as Christ hath absolutely affirmed, joh. 3.  
What then? Shall we therefore say that God did predestinate the other to do wickedly, and so to perish? Nay, that followeth not, neither did he so, any more than he did decree the fall and sin of Adam, and so man's destruction; for then God must be the author and cause thereof, as he is of grace and salvation, which may not once be thought.  
Neither have we any more reason to charge God with unmercifulness, in not saving all men by the new birth from above, in and through Christ; then we have for his not keeping Adam from falling, and saving all that way.  
It is true, and it must be acknowledged, that God could have done so, and that he could also have kept those Angels which fell, if it had been the good pleasure of his will, as it was not shall we therefore charge God with unmercifulness, because he did not keep them, and so have saved all, both men and Angels. Or shall we make his not keeping them the cause of their fall, sin and destruction? Who dares do so, or have such a thought?  
Nay, Satan himself knoweth it to be otherwise, and that their fall and destruction is of themselves, and man's also of themselves through his eavie against them, his malice and lies.  
Neither did God ever harden the heart of any man, that he should not repent and believe the Gospel, and be saved, or bind their wills or power therefrom, by any decree or work of his at any time: nay, let all men fear to think such a thing, and know that it is his own hardness of heart, and evilness of will that hinders him.  
But this is true, that God doth give some men up to their own hardness of heart, such as having known God, and tasted of his bountifulness and goodness which led them to repentance, and reject the same, as they whom the Apostle Paul speaketh of, Rom. 1.19, 20. to verse 32.  
And so is God said to harden the heart of Pharaoh, in giving him up to hisown hardness of heart (he having seen and known so much of the power and goodness of God, and rejecting the same, and still oppressing his people, to fill up the measure of his wickedness, that God might declare his power, as Paul saith, Rom. 9  
And according to this are the words of Christ to those Scribes and Pharisees of the Jews, (the generation of them that killed the Prophets, Matth. 23. Fill ye up the measure of your Fathers, ye Serpents, ye generation of Vipers, etc.  
Now what is there in any thing of all this, that may give occasion for any man justly to say or think, that God the Father, or the Lord Jesus Christ, should bind any man's legs, and then command them to go and to do this or that, as the  teacher would infer.  
But I wish that he would tell us plainly the cause why some men do repent and believe, and are saved, and not all.  
If he shall say as some do, that it is because some men will, and some will not; Then I ask him the reason or cause of this great difference of will in man, that one should have a will to will unto life eternal, and another to will unto death eternal.  
If he say, it is by God's work of creation in the womb, or in Adam, than he makes God to be the author of the evil as well as of the good, which he would seem by his Doctrine to avoid.  
If he say it is by the operation of the Heavens, Sun, Moon, or Stars, (which Mathematics say cause several dispositions in men, some to evil and some to good;) Then he makes those creatures the cause; which were very heathenish.  
Neither can they cause such a difference in men's wills as to life and death eternal, nay then may those people be excused, who adore them as Gods.  
Therefore we say there is no such difference of will: but all men's hearts are by Nature (since the first fall of Adam, and because thereof) hard, and their wills stubborn, and bend to ill, whose fruit is death.  
And it is by the special operation of God from heaven, that any man's heart and will is brought to repent and believe unto life eternal, to be so born of water and of the Spirit, without which no man can be saved, no, nor child, how young soever.  
And it is true, God doth not effect or bring this to pass in every man, neither did he so determine, any more than he did to keep those Angls that fell, or Adam from falling; for than must all have been saved. And where had been then the glory of the power of God in respect of his justice, and the riches of his mercies whereof Paul speaketh, Rom. 9.22, 23. and which sundry other Scriptures do so often make mention of and declare, to the glory of God, and comfort of his chosen.  
And it is also true, that as God did not decree or will to save all men: so neither did he decree or will the destruction of all, nor of any man, but upon those just grounds and causes in themselves, before declared, which he foresaw: And so men are said to be ordained of old to condemnation, and Esau to he hated before he had done good or evil, yet did he not ordain sin, nor make death, nor did he ever break the bruised Reed, nor quench the smoking Flax; nor will or desire the death of a sinner; but rather that he should return and live, as it is written.  
And so it is true and clear, that the salvation of man is merely and freely of GOD through Jesus Christ, and his destruction is of himself.  
And this shill all men and Angels know assuredly, in that day when God shall judge the secrets of all men by him, even Jesus Christ, and shall justify God in all things, both in respect of his justice on them that perish, and in respect of his mercies on them that are saved.  
And every thing in the estate of that world, (it being the end for which all things were created) shall be so much to the praise and glory of God, and to the joy and rejoicing of his chosen, as nothing that can be thought of, or wished, could be more.  
And as comcerning the Free-willers doctrine of falling away from all graces and gifts of the Spirit, regeneration, and whatsoever, which they would seem to ground on those Scriptures which speak of some excellent gifts that men may be made partakers of, and fall away from them, and perish, as Mat. 12.43, 44, 45. Heb. 3.12. 14. Heb. 6.5. 6. Heb. 10.26, 27, 28. 2 Pet. 2.20, 21, 22. Ezek. 8. and other places.  
Herein also they are much deceived, and err exceedingly, not discerning things that differ, nor knowing to distinguish between those gifts of the Spirit which are common to all men, and those that are more special and peculiar only to a few.  
Which is one main cause of their erring so much in every thing.  
And doubtless the cause of the same cause, is hardness of heart and unbelief (the contraries to the baptism or birth of water, and of the Spirit, without which no man can have the faith of Abraham, nor know the mysteries of the kingdom of heaven. And was the case of him unto whom Christ spoke, and said, Joh. 3. Art thou a Master of Israel, and knowest not these things?  
For although it be true, that men may be made partakers of those common gifts in the places mentioned, and fall away from all, as there it saith, yet it followeth not, neither is it true, that any of those that are born of water, and of the Spirit, who have that faith in Christ whereby they eat his flesh, and drink his blood, that have their sins washed away therewith, and their heart sanctified, ever did, or can fall away and perish.  
And the reason is, because they are kept (not by their own wills, but by the will and power of God, and of Christ, as Christ himself, saith, Joh. 6. And this is the Father's will which hath sent me, that of all which he hath given me, I should lese nothing, but should raise it upagain at the last day, v. 39.40.  
And again, My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me, is greater than all, and no man is able to pluck them out of my Father's hand, Joh. 10.  
They are kept by the will and power of God, as Peter also saith of such faithful ones, Blessed be the God, & Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, or an inheritance incorrupible and undefiled, & that fadeth not not away, reserved in heaven for us, who are kept by the power of God through faith unto salvation, etc. 1 Pet. 1.2, 3, 4, 5.  
And John saith, whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God, 1 Joh, 3.9.  
Meaning not willingly in his mind, for he had said before, If we say that we have no sin, we deceive ourselves, and the truth is not in us, 1 Joh. 1.8.  
He may through temptation be led captive to sin, as Peter was, but he never, in his mind, becomes a servant to sin more, he therein serveth the Law of God, and so it is no more he that sinneth, but sin that dwelleth in him, that is in his flesh, as Paul saith, Rom. 7.  
So than it is clear and certain, that whosoever is born of God, are kept by the power of God and of Christ, his seed, the Spirit of Christ remaineth in them, and they shall never perish.  
And this is the true estate of every child of God that is born of him, which if they (who teach the contrary doctrine) could attain, they should discern the things that so truly differ, and be able to distinguish truly between the special peculiar graces which they only that are born of God partake of, and those that are common to all.  
Can they anoint their eyes with that eyesalve of which Christ speaketh, Rev. 3.18, 19 Draw such water (as they in samuel's days did) & pour it out before the Lord (the tears of true repentance from an humble and contrite heart) and confess their sins unto him, and desire mercy, they should then be baptised with that one Spirit, and believe in their hearts with that one faith, and have that one hope of the Saints, and see and know the mysteries of the Kingdom of heaven: for unto such only doth God reveal them, as it is written, Psal. 25. Math. 11.25. Matth. 13.11.  
They would not then reject that first principle of Christ, the baptism of repentance, as a needless thing to go before in the heart of a sinner, to prepare the way to the Faith of Christ, which justifieth such sinners from their sins, and call it a coming in by the back door. Nor judge such poor, heavy, loaden, weary souls, to be at the farthest distance from Christ of any sinners in the world, as some have done.  
But would know, that they are the bruised Reeds, and broken hearted, whom (Christ was anointed to preach the good tidings unto, and to bind up those lost sheep whom he came into the world to seek out, and to save, let them therefore consider of these things and repent. And let every one unto whom God hath given eyes to see, ears to hear, and a heart to understand, beware of these false teachers and their doctrine.  
And also and more especially of those who turn all Scriptures into Allegories, Parables, and conceited fancies; which they our of their deep Philosophy have found out and teach, as the great mystery of truth contained in them.  
Their chief Author being one Henry Nicholas, or H. N. as it stands in his books.  
The main points of their doctrine being these following,  
That CHRIST is now at this present come from the Right Hand of GOD, and fitteth in his throne of judgement, judging the quick and the dead.  
2. That they which sleep in Christ, are raised from the dead, the sting of death taken away, and death swallowed up in victory.  
3. That all the promises of God, and whatsoever is written in Scripture concerning the everlasting kingdom of Christ with all his Saints, becometh now in this present last day (as they call it) fulfilled.  
3. That the seat of judgement is in the commonalty of the Family of Love.  
4. That Christ is a mystical thing, which they call Holiness, and the Antichrist Sin.  
5. That there is no other resurrection of the body than what is now in present brought to pass, and in fulfilling mystically by the voice of H. N.  
6. That the Soul or Spirit when the body dieth, goeth into the Being of God, and the Body to the earth, the principle from whence it came, there to remain for ever, and so both Soul and Body to be as they were before they knew they had a Being.  
You shall see here some of his very words, as in his Book entitled, A joyful Message of the Kingdom.  
He inviteth all people in the world to entertain his message. As first in his Preface he hath these words following:  
Consider on the time, O all ye people which love the truth of Jesus Christ: Presently in this day of the love and of the appearing of the coming of our Lord Jesus Christ in the resurrection of the dead, wherein the Law, the Prophets, and all what is written of Christ, becometh fulfilled.  
And in Chap. 1. thus it stands, H. N. through the grace and mercy of God, and through the Holy Spirit of the love of Jesus Christ, raised up by the higest God from the dead, according to the providence of God, and his promises, anointed with the holy Ghost in the old age of the holy understanding of Jesus Christ, Godded with God in the Spirit of his love, etc. His quotations Esay 65. 1 Cor. 15. And Sent. 9 of the same Chapter.  
For behold in this present day the glorious coming of the Lord Jesus Christ, with the many thousands of his Saints, becometh manifested, which hath set himself upon the seat of his Majesty, for to judge in this same day the whole world, etc. quot. Mat 24. Mat. 25. jude 1. And Chap. 35. Sent. 8.  
Behold in this present day, according to the Scriptures, the resurrection of the Lords dead cometh to pass presently in this same day, through the appearing of the coming of Christ in his Majesty, etc. In which resurrection of the dead, God showeth unto us, that the time is now fulfilled, that the dead which are fallen asleep in the Lord, rise up in this day of judgement, and appear unto us in godly glory, etc. His quot. Dan. 12.4. Esd. 7. 1 Thes. 4. 1. Cor. 15 And Chap. 38. Sent. 2.  
Wherefore awake now all, lift up your heads here, and see the wonderful acts of God, and have regard unto the sound of the last Trumpet, etc. His quot. Mat. 24. Luke 21. 1 Cor. 15. 1 Thess. 4.  
These and a thousand more such like say to the same purpose, hath H. N. in his writings, only these I thought fit here to relate, to the end that you unto whom God giveth eyes to see, and a heart to understand, may perceive upon what foundation those many Ministers and people that have fallen from one opinion and form of religion to another, do ground their new spiritual way called Familisme. And that ye may beware of giving care thereunto, it being a very cunning mystery of deceit, much taught by Ministers and others publicly and privately, and much spreading in this City of London and in all parts of this kingdom now at this day.  
And know ye, that although it be true, that Christ by his Spirit is now with his faithful, now in this present time, during their pilgrimage here, as he promised; and that by the same Spirit of truth the wicked world is convinced of sin, of righteousness and of judgement, as he said, and that they are in the spirit of their mind and affection risen with Christ, and have by faith an entrance into the rest of God, and everlasting kingdom of the Lord Jesus Christ, as it is also written.  
Yet is not Christ therefore come in his glory to judge the quick and the dead, to fit in the throne of his glory, and reign in his kingdom with all his Saints, nor they raised up, according to those Scriptures which H. N. quoteth for his purpose. Neither doth the last Trumpet yet sound, spoken of, Matth. 24. 1 Cor. 15. 1 Thess. 4. Rev. 11.15.  
Nay, but Christ shall come, and will come, and that speedily, and shall fit in the Throne of his glory visibly and truly, the dead shall be all raised truly in respect of their body, and every man shall be judged according to his works, the last Trumpet shall sound at his coming, according to those Scriptures, and his Kingdom and reign with all his Saints, shall be truly manifested to all.  
His Dominion shall be from Sea to Sea, and from the River to the ends of the Earth, they that dwell in the wilderness shall bow before him, and the enemy shall lick the dust.  
All Kings shall fall down before him, and all Nations shall serve him, as it is written, Psal. 72.  
God shall give unto him the Throne of his Father David, and he shall reign over the House of Jacob for ever, and of his Kingdom there shall be no end, as it is also written, 1 Chro. 17.11, 12, 13, 14. Psal. 89. Dan. 7. Luke 1.  
And whereas there be some that would have ye look for new Apostles to teach you, & plant new Churches: And others for another Elias to come and restore all things; harken ye not unto them, but consider and know, that as Christ said, In those days ye have Moses and the Prophets, so have we; yea more, we have the Apostles, we have Christ and the Elias also that was to come; insomuch as we have their word and testimony. And if we shall refuse to hear them, then will we not believe the Prophets and Apostles themselves in person, if they should come.  
And besides, let us know for a certainty, that we hive their word, and that Christ prayeth for those that shall believe in him through their word, John 17.20.  
And know also, that as the Ministry and Baptism of Christ remaineth to this day; so doth the Ministry and Baptism of john, (who is that very Elias that was to come before the great and terrible day of the lord) And that his voice crieth out unto us all for repentance, that we may have our sins purged away by the Baptism of Christ, and so become born from above, of Water and of the Spirit; without which, what form of Religion or opinion soever we have, we shall certainly perish for ever. Let us therefore hearken to their voice, and the Lord give us hearts, will and power so to do, that we may repent and believe in the Lord Jesus Christ, and be saved from his wrath in that day, and so live and reign with him in his kingdom for evermore. Amen.  
FINIS.   

June 16. Imprimatur, John Downame.