AN ANSWER, OR CONFUTATION OF Divers Errors Broached and Maintained By the Seven Churches of ANABAPTISTS Contained in those Articles of their Confession of Faith Presented to the PARLIAMENT, and other gross Opinions held by them against the clear light of the GOSPEL.  
By THOMAS BAKEWELL.  2 TIM. 3.8, 9 
Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.  
Imprimatur John Downham.  
LONDON, Printed for Henry Shepheard and William Ley, and are to be sold at the Sign of the Bible in Tower-street, and at Paul's-chain near Doctor's Commons. 1646.   

The Contents of this book.  
CHAP. I. 
THis Chapter contains a confutation of many errors, mentioned by the Anabaptists in their Articles of faith, defended against me by one of their Teachers.  CHAP. II. 
This Chapter contains other wicked errors of the Anabaptists, mentioned against me: First, that the bodies of men consisting of flesh and bones, is their souls, and that they have no other: Secondly, that the breath of men and beasts is their spirits, and that it is immortal, and liveth when their bodies are dead: Thirdly, they hold that in the Resurrection, the bodies both of men and beasts shall rise again, and their breath shall be again infused into them.  CHAP. III. 
This Chapter contains wicked errors, mentioned against me by the Anabaptists: who hold an Universal Redemption by Christ; if not of beasts, as was mentioned in the former Chapter, yet of all men although they be already in hell torments.  CHAP. IU. 
In this Chapter, they hold it unlawful to use that Prayer of Christ, Math. 6.9. as a Prayer, by the godly, and the ungodly; with a brief confutation of that error.  CHAP. V. 
This Chapter contains a disputation, with the Anabaptists about the Magistrates power, in commanding those of a contrary judgement, to conform in public worship, or to punish them in case of refusal.    

To the Reader.  
CHristian Reader, The Apostasy of others should be as a warning to us: that as we have set our hand to the plough of profession, we may not look bacl. Luke. 17. but go on unto perfection, and press toward the mark, and for the joy that is set before us, we should endure the Cross, and run with patience the race that is set before us: and never turn to the right hand nor to the left, but go on through the narrow gate, along the strait way to Zion, with our forces thitherward: and encourage our hearts to the Lord by that everlasting Covenant, that shall never be forgotten: and we shall obtain if we faint not; the end of our faith, shall be the salvation of our souls; if we hold out to the end, we shall be saved; being faithful to the death we shall have the Crown of life; then I say Good Reader take heed of Apostasy, do not begin in the spirit, and then end in the flesh: for then your former righteousness shall never be remembered; but for your sin you shall die: but to those that persevere in the way of righteousness, all their former sins shall be forgiven, and never remembered more, but they shall be cast into the bottom of the sea, and blotted out of the book of remembrance, and they shall be esteemed as perfectly righteous, having no spot nor wrinkle nor any such thing; then keep thy garments, for thou must walk with Christ in robes made white in the blond of the Lamb: pure religion will keep thee from being spotted by the world; and that thou mayest so do, keep thyself from the fornicatours of the world, yea from both scandalous and erroneus persons: do not inquire, saying, how do they serve their Gods, Deut. 12.31? Come not among any erroneous persons. Israel living amongst them soon learned their works. Psal. 110.35. enter not into their paths, go not with with wicked men, avoid it, pass not by it, turn from it, and come away. Prov. 4.14, 15. If they say, lo here is Christ or there, believe them not: for there shall arise false Christ's and false Prophets, that if it were possible, would deceive the very elect. Wherefore if they say, behold he is in the desert, go not forth, behold he is in the secret chambers, believe it not. Math. 24.24.26. If they preach any other Gospel, then that the former Saints have been taught, let them be accursed. Their new Lights is but Satan's delusion, when he transforms himself into an Angel of light. The old way is the good way, our Fathers walked therein, and were not confounded. Psal. 22.44. Then if they bring not this doctrine, receive them not into thy house, nor bid them God speed. 3 Jon. 3.10. Partake not of other men's sins, keep thyself pure, and he not carried about with every wind of doctrine, The slight of men, and cunning craftiness whereby they lie in wait to deceive with fairs words. They deceive the hearts of the simple, and carry away captive unstable souls into destruction: than it is a good thing the heart be established with grace. Be ye rooted and built up in Christ, and stand fast against all the wiles of the devil: be not like the Athenians, desiring to hear●, have not itching cares after novelties: labour to have godliness with content, and a settled mind upon the truth of the Gospel, so shalt thou stand in these perilous days, When iniquity abounds, and the love of many waxes cold: labour to love the truth, and thou shalt not be given up to believe li●s: labour to do the will of God, and thou shalt know his doctrine whether it be of God: and receive nothing for truth till thou hast weighed it in the balance of the Sanctuary: let not thy affections be fastened on any thing, before thou hast tried it: receive nothing for the love of men, nor respect of persons, but search the scriptures, and see whether those things be so, and follow Paul, but as he follows Christ: and if sinners entice thee, consent thou not; if they say come let us hear such a Tradesman preach, go not with them, lest thou be snared to thy destruction. Then do not tempt the Lord, nor presume of thine own strength to stand in such temptations, but take heed lest thou fall: be ever jealous of thine own heart, for it is deceitful above all things; keep it with all diligence, and lean not to thine own understanding; and if thou desirest satisfaction in any point in controversy, acquaint thy Pastor with it before thou give consent to any thing new come up, or to walk in a way not cast up from the ancient paths, reads this Book, and let the Scripture be thy Judge, and if it satisfy thee in any thing, give God the praise, and let me be remembered in thy prayers, and I shall remain thine, in all Christian duties to be commanded,  
THOMAS BAKEWELL.   

A CONFUTATION OF Divers Errors of the Anabaptists contained in their ARTICLES of FAITH presented to the PARLIAMENT.  

CHAP. I  
This Chapter contains a Confutation of many errors maintained by the Anabaptists in their Articles of Faith defended against me, by Mr. Spilsbury one of their Teachers.  
Their first Article they believe, that there is one rule of obedience for all Saints in all places to be observed, of which I doubted: his answer was that the scripture is that rule to try and judge all things.  
I answer, the scripture is an eternal rule of righteousness, but not commanding the same things to be observed by all Saints in all times, and in all places. The Jews were commanded many things which we are not, and yet by the Scriptures; and we are commanded many things here that cease at our death, and shall not be done in heaven: then the same things are not to be observed by all Saints in all places. Again if the scripture be a rule for all Circumstances in all duties that make for outward decency and uniformity; Then I must see a rule for these things before I give my faith to this Article. In their next article they believe that all who know God and Christ shall have eternal life, but vengeance shall be rendered on all that know not God and Christ: but here I doubt they exclude all Infants that die in their Infancy from salvation, because they are not capable of such knowledge of God and Christ. You answer saying you know not what is this knowledge, neither hath the scripture revealed any such that were saved. But was not Jereboams child saved, when the Lord himself said that there was some good thing in him towards the Lord God of Israel. 1 King. 14, 15. And did David rejoice that his child was damned, and did he desire to go to hell to his child and rejoice in believing it. 2 Sam. 12.23. And why should not Infants that die be saved, when as they may be sanctified, which is eternal life begun already? and they may be sanctified as well as Jeremiah and John the Baptist. Jer. 1.5. Luke 1.15. Then, are you a teacher and know not these things? but you say you will not judge them, when as you make it an article of your faith to believe that none shall be saved without this knowledge of God in Christ, which infants are not capable of; yet they may have the seeds of grace in them wrought by the Spirit of God: neither can this be denied, when as they are sanctified by the Spirit of God. Again if I should believe this Article, I fear I should condemn many of God's people, which have the faith of adherence, but not the faith of evidence: for many that live a holy life, may want a clear evidence that God is reconciled to them in Christ, therefore I dare not give my faith to believe this Article.  
Your sixteenth article is this, you believe that unless Christ had been God he could not perfectly have known the will of God, which I doubt of: but you answer that you believe that Christ was both God and man and the Prophet that all must hear: but what of this? who doubts of it? but than you say that you will decline what the Word of God doth not hold forth: but I fear you will not be as good as your word, but suppose you be; yet how doth this satisfy my doubt? Yet further I grant that no creature can fully know this secret will of God: for Christ as man knew not when the day of Judgement should be. Mark. 13.32, Neither can one creature know what God hath revealed to all creatures. Man doth not know what God hath revealed to Angels, nor do they know fully what God hath revealed to men, 1 Pet. 1.12. neither doth one man know what God hath revealed to the soul of another: yet all this hinders not but Saints and Angels glorified, although they be but creatures, do perfectly know what Gods will is to them, and their duty to him: then if you believe this article, that Christ had not perfectly known the will of God, but that he was God: Why then do you say that you will believe no more than the Word holds forth? The Word saith although here we see but darkly, as through a glass or latisee, yet than we shall see face to face, and know as we are known, 1 Cor. 13.12. and yet creatures still, not Godded with God nor Christed with Christ, and yet we shall perfectly know his will to us, and our duty to him. Then if you be as good as your word, you must cast away this Article of your faith.  
The twentieth article, you believe that the Kingdom of Christ shall then be perfected, when Christ shall come the second time, and reign amongst his Saints; Here I doubt you believe that the Kingdom of Christ shall then be perfected, when Christ shall come from heaven personally into this world before the end of it, and reign: Monarchically here on earth a thousand years. Your answer is that Christ's Kingdom shall then be perfected, when Gods will is accomplished in the same: and that Christ by the brightness of his appearing shall effect it; but in what space of time, you know not. I answer, God's will cannot be accomplished till all his decrees are fulfilled, which cannot be before the day of Judgement: then shall all things that offend be gathered out of his Kingdom, and cast into the furnace of fire Math. 13.40, 41, 42. Then after the dissolution of all things saith Peter, we according to his promise look for new heavens and a new earth, wherein dwelleth righteousness, 2 Pet. 3.13. then indeed what Adam lost shall be restored by Christ the second Adam to its first purity, and then the Saints shall inherit all things, Revel. 21.1.7. For the new heavens and the new earth which I will make, shall remain before me saith the Lord, Isai. 66.22. than the Kingdoms and Dominions under the whole Heavens shall be given to the Saints of the Most High, whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey Christ, Dan. 7.27. and of his Kingdom there shall be no end. Luke. 1.33. But the heaven shall receive Christ till the restitution of all things to their first perfection, Act. 3.21. than this article is not by the scripture held forth; therefore I dare not give my faith unto it.  
The five and twentieth article, you believe that the tenders of the Gospel are absolutely free and no way requiring, as necessary the preceding ministry of the Law, or any qualifications or preparations wrought by it: but only that the naked soul as a sinner and ungodly, to receive Christ crucified, dead and buried, risen and made a Prince and a Saviour for such a sinner. But I doubt of this, and you answer that you know nothing absolutely necessary to save man, but Jesus Christ and him crucified, and faith to believe and apply the same: but is not the Word of God a necessary Instrument in the hand of Christ, whereby he works faith in us, Rom. 10, 17? by which we believe in Christ: then is not the Word of God necessary to save where it is, although God is able to work faith in his elect without it in places where it is not, but this being the orrdinary way for our salvation, and while this lasteth, we must not seek any extraordinary way: than you say the way that God saves men, you will leave to him, and every man's experience, when as you make it an article of your faith to believe that the Law of God can be no instrumental means to work any qualifications, as the Law to fit the soul for the seeds of grace: when as three thousand witnesses by experience were pricked by the Law in one place. Acts 2.37. before the Gospel was applied to cure them, and multitudes more in scripture; besides every godly man's own experience; but your conscience hath forced you to renounce this article, and instead of believing it, you leave it to every man's own experience.  
The seven and twentieth article, you believe that the three Persons in Trinity, are made over to Christians in their fullness; but I suppose they have no more of God than a finite creature is able by the weak hand of faith to receive. According to thy faith be it unto thee, Math. 8.13. But you answer God makes known his grace and good will to man in Christ by his Spirit, so fare as he pleaseth: but who doubts of this, but I suppose we are not capable to receive the fullness of God, we have but our measure according to the gift of Christ. Ephes. 4 7 13. neither do we receive the fullness of Christ, but out of his fullness we receive, john 1.16.  
The nine and twentieth article, you believe that those which are believers are in truth really; separated both in soul and body from all sin through the blood of the everlasting Covenant; but I much doubt of this; you answer that you believe all sin is so taken away by Christ that it shall never hinder the salvation of any believer; but this is not my doubt; than you say for a believer to have no sin, while he lives in the flesh, that you deny, and so have cast away this article of your faith: in which you have published to the world that you believe that every believer is really separated from all sin both in body and soul by the blood of Christ: then for shame do not carry one face in private, and another publickcly to the world.  
The three and thirtieth article you believe that Christ hath a spiritual Kingdom here on earth, which is his Church that he hath purchased and redeemed: but this I grant; than you believe that this purchased redeemed Church of Christ is visible, and a company of Saints called and separated from the world by the Word and Spirit of God to the visible profession of faith, and the Gospel, and baptised in the faith, and joined to the Lord, and to each other by a mutual agreement in practical enjoyment of the Ordinances commanded by Christ their Head and King; but I much doubt of these things, than you answer saying you believe that the Church of Christ is a purchased people called to their visible profession of him; and for invisible things you leave to God till he make them visible. But here all men may see the falseness of your faith; for when you should bring it into the presence of God, than you leave it. but how dare you publish to the world that those whom Christ hath purchased and redeemed, are visible, making profession of faith and the Gospel, and baptised and joined to the Lord, and to each other in the practical enjoyment of the Ordinances? When as know I put you to it, you dare not stand to it, but you will leave it to God, and so you cast away this article also: and I think if I should go to all whose hands are at them, they would shuffle in the same manner, and I would wish you to take them to help you; and so if you can prove all the redeemed of Christ to be such: I am sure he saith himself other sheep I have which are not of this fold, them I must bring in, john 10.16. then are all visible and called, and already make profession? etc. Nay, those that are in the state of grace are not so visible; for that white stone and that new name written, no man knows but he that hath it, Revel. 2.17. they are called hidden ones, Psal. 83.3. and the Lord had seven thousand which the Prophet knew not of, 1 King. 19.18. And sometimes the Saints themselves in the visible Church may disagree: Witness Abraham and Lot, and Paul and Barnabas, Gen. 15.7. Acts 15.39. and then the cruelty of this article shows from whence it came, which condemns all that are not in your Church, to be reprobates: then I cannot blame you for leaving it to God, when you are questioned for it; but if your heart condemn you, take heed of hypocrisy, God is greater than your heart and knoweth all things, 1 john. 3.21.  
The four and thirtieth article, you believe that to this visible Church all are bound to come, and acknowledge Christ to be their King Priest and Prophet, and to be enrouled amongst his household servants: now this I grant, if you mean the universali invisible Church: but I much doubt whether it ought to be so in yours, or in any visible Church, but you answer that you know not how any can be either Sons or Servants of God that are not of his household; this I grant to be true in the invisible Church; but as I proved before, all are not visible; so than their names ought to be written in heaven, Luke 10.20 but not written amongst your company, than you say that you are ignorant of any invisible Church or House of God; I answer, Ignorance will not excuse your sin, for Christ is the Head of the body or Church, both of things visible and invisible, Revel. 1.16, 17. then although you know not the Church of the first borne in which the souls of just men are made perfect, yet you may know that there is such a one, Heb. 12. and although the Saints departed know not what is done in the visible part of the Church here, as the Prophet saith, Isai. 63.16. will this prove that there is no such thing? Again, if you know nothing in the Church, but what is visible to all, you plainly show yourself to be an hypocrite. For spiritual things are spiritually discerned, 1 Cor. 2.14. there is food which you know not of, you have not tasted of that hidden Manna, Revel. 2.7. john 6.32. and while your name is at those articles, you want that inward grace of faith to believe them, and so cannot see like Moses him that is invisible, Heb. 12.27.  
The six and thirtieth article; You believe that every particular Church hath power to choose for themselves meet persons into office, and none other have power &c: but I doubt of it; you answer either the Church or the World must choose them, and which it is let the Scripture be judge: this I grant that the Church representative or the Presbytery sent james and john to Samaria Acts 8.14. and Paul and Barnabas another way. Chap 13.3. but no man never did labour to gather to himself a Church, neither did any Congregation separate themselves from the rest, and claim this power to choose officers out of their own company, but they brought them to the Apostles to ordain them, and to appoint or authorise them to their office. Acts. 6.3.6. The Apostles laboured to gather disciples to the multitude, having all an Interest in it, as a common Presbytery: so then there never was any single Congregation governed by itself, though you make it an article of your faith to believe it.  
The seven and thirtieth article; You believe that you may take one of your sheep and make him your shepherd; but I doubt of it; you answer that you know not where the Saints should find a Pastor, if not among Church members: but this I grant, for we must choose a Christian, & not a jew or a Turk to be our Minister, and we must take him out of the Church of England, and so we do when we take them out of the Schools of the Prophets, the Universities: for a Tradesman is placed by God otherwise, and a man without humane learning ought not to meddle in it: it is none of his business, and he ought not to meddle with other men's matters; yet here you make it an article of your faith to believe that your Congregation may take one of themselves, and make him their Pastor. I grant that we may take a man of our coasts, and set him up for a watchman. Ezek. 33.2. But for you to take a sheep of your own flock, and make him your shepherd, having no ordination, but from his fellow-sheepe: you have no foundation in the scripture for this article of your faith.  
The eight and thirtieth article; You believe that the Ministers maintenance must be a voluntary contribution: but I doubt of it; your answer is, that all acceptable service to God ought to be free, whereof his servants maintenance is a part. I answer, it is true, although the Ministers wages should be certain, yet it should be given freely: and so we should freely pay all other debts; and although it ought to be certain yet this hinders not but we may be willing and do it freely: and so say this is a service to God I say it is no more to God than all other duties of the second table of the Law are: which are to be done to men in conscience of obedience to God that commands it. But the argument why the seven Churches will give the Minister what they list, is this because it was philemon's voluntary contribution, if he did any thing for his man Onesimus that had broke covenant with him and was run away from him, and Paul entreats him to use him kindly, Phil. 14.18. But what is this to the Ministry? Will it follow because a servant hath broke covenant, and is run away from his Master, and now what he doth for him is voluntarily, that therefore a Congregation may do so with their faithful Pastor that abideth with them? Yet I confess if a Pastor should do with his flock, as Onesimus did with his Master, be unfaithful and run away from them: then let him stand to their voluntary contribution; then here is but a weak foundation for this article.  
The nine and thirtieth article; You believe that baptism must be dispensed only to persons professing faith, to disciples that are taught: but this I doubt of; you answer saying you believe all that Christ commanded, and his servants preached, to be truth in God's worship, which was to baptise such as believe; but I say the Command of Christ was not to baptise them that believe, but it was to teach, baptising all Nations; and his servants practise was, if the chief in any house believed Christ to be the Son of God, they baptised all the family without any exception of Infants or servants; for baptism is the press-money before they enter into the Christian warefare, it is a Christians colours; then shall any profess himself a soldier for Christ, before he hath received his colours, or his press-money? it were presumption for any to do it, and it is for want of wit in those that desire it; so then professing is rather after then before baptism, unless you would have the Soldiers of Christ fight their warfare, and then afterwards come for their press-money.  
The fortieth article; You believe that this Ordinance must be dispensed by dipping or plunging; which I doubt of; you answer what Christ commands aught to be done without doubting; this I grant; but than you say that Christ commanded to baptise by plunging; but I cannot find it; therefore I dare not give my faith to this article.  
The one and fortieth article, You believe that the persons designed by Christ to dispense this Ordinance, are not officers in the Church only, but teaching Disciples; this I doubt of; but you answer that a Disciple; did baptise but you know no officer except a Deacon that did baptise: yet you deny not but they may; but do you not know that Paul the Apostle baptised Crispus, and the household of Stephanus and the Jailor, and all his? But whose Disciple was he? and the Deacon you speak of. I suppose to be Philip, but he was called to be an Evangelist, and then he baptised the eunuch. Acts. 8.21. It is there saith that he was one of those Deacons, not that he is one still; then your seven Churches would prove that Disciples may baptise from these scriptures. Math. 26.26.28. Mark. 16.17. John 4.12. Acts 20.7. But what if Christ called his Apostles Disciples in relation to his own Personal Ministry? will it follow that he sent them out Disciples? if so, than he sent them out to be taught, and baptised of all Nations; but Christ ordained twelve, and sent them out to preach, and they were called Apostles before he sent them out. Mark. 3.14 6.30. Luke 6.13. But then he sought for baptism in the old Testament, and there he found that God saith, bind the testimony and seal of the Law among my Disciples. Isai. 8.16. I answer, if God bind the Law and seal the testimony among his Ministers, then how dare these men to meddle with their Office? The Priests lips must keep knowledge, Mal. 2.7. The Law shall not perish from the Priest, Jer. 18.18. Aaron and his sons shall keep the Priests office, Numb. 1.50.53.18.1. Then by this proof all but Ministers are barred from touching those holy things: then how dare these men to meddle with that Office, unless they were called of God, and so lawfully placed in it?  
The two and fortieth article, you believe that the power to cast out, and to receive in, lies in the whole body of the Congregation: but I doubt you mean the execution of it, which is to be inflicted not by all, but by many. 1 Cor. 5.3. 2 Cor. 2.6. and so they are to admit of Infidels when they become Christians: but those that are already baptised need not such admittance.  
The three and fortieth article; You believe that a particular Church must try their Officers gifts, and then they may preach publicly, and take upon them the charge of a Pastor: but I doubt of it; your answer is, that when Christ gives ability to any, they ought to improve it for their Master's advantage; but I say it must be also in that place where their Master sets them, or else they do it for their own advantage, and not for his. but you say, if they be found false, your Churches will not be corrupted by them: but I say if children be left fatherless, and have none to take care of them, they will soon be corrupted: and to say that you will not be corrupted, and yet use no means to preserve yourselves, is but presumption; like Peter who said that he would not deny his Master, and yet tarried in the High Priests hall: so your Church will not be corrupted, and yet you take away those that are appointed to keep you from corruption.  
The six and fortieth article, you believe that none must separate from a Church rightly constituted for corruptions that are in it: but if you do not dissemble, you make it an article of your faith to believe your selves to be schismatics.  
The nine and fortieth article; You believe that you are bound to yield subjection to all civil Laws made by the King and Parliament, and yet you daily oppose Government.  
The two and fiftieth article; you believe that you have a conscience void of offence, both towards God and towards man, when as you cast off God's Law in the work of conversion, Article 25, and man's law in Ecclesiastical things; Witness your setting up Churches without their authority: these be your articles of faith; than you said you would believe all that is written by the Prophets and Apostles, desiring to disclaim all heresies and opinions which are not after Christ. But I charged you upon this promise of your own, and upon your general promise, together with your seven Churches, to be as good as your word, and not to dissemble in the very articles of your faith: but when I had waited the full time appointed, and saw no answer come, I went to know the cause of it, and he told me flatly that he would never write more unto me.   

CHAP. II.  
Behold greater Abominations the Anabaptists maintained against me, That the bodies of men consisting of flesh and bones, is their Souls, and that they have no other. Secondly, that the breath of men and beasts is their spirits, and that it is immortal and liveth when their bodies are dead. Thirdly, They hold that in the resurrection the bodies both of men and beasts shall rise again, and their breath shall be infused again into them.  
TO these things I answer, First, That man hath two natures, the one a Divine or spiritual substance like that of Angels adorned with divine faculties, as the Understanding, Judgement, Reason, Will, Affection and Conscience; the other part of man is humane being made of the four Elements as all mortal creatures are, and what casualties befall a beast may befall a man, and man hath no pre-eminence above a beast, for all is vanity, Eccle. 3.19. but the soul, spirit, or heart of a Man, that divine thing may be bound in the bundle of life, 1 Sam. 25.29. being uncorruptible, 1 Pet. 3.4. so then when the corruptible body dies the spirit depart from it, and returns to God that gave it, Eccl. 12.7. Therefore when the Scripture calls this divine thing a Spirit distinctly, it is for the most part to be understood of those principal faculties of it, as the Understanding, Reason and Judgement, This is the spirit of your mind, Ephes. 4.23. because the Spirit searcheth all things, yea the deep things of God, 1 Cor. 2.10. And when the Scripture distinctly calleth this divine thing the Heart, it is to be understood the Conscience, If thy heart condemn thee, God is greater, 1 Joh. 3.2. David's heart smote him, 2 Sam. 24.10. The Law written in the Heart or Conscience, Rom. 2.15. And when that divine thing is called the Soul distinctly, it is to be understood the Will and all the affections; saith Paul, We were willing to have parted unto you our own souls because you were dear unto us, 1 Thes. 2.8. Hannah poured out her soul before the Lord, 1 Sam. 1.15. Yet when that divine thing is called by any of those names, it is to be understood the whole inward man; although sometimes Spirit signifies the principal ruling faculties, and by Soul is meant the Will and Affections that are to be regulated by them; and so here is meant the Conscience as an officer in trust to see that this divine order be kept within us, yet for substance it is the same thing, although declared by several faculties of it.  
Now I shall prove that this divine thing, the soul, spirit or heart of man, is not the body consisting of flesh and bones; first, from the immediate causes from whence they came, and they differ thus; we have fathers of the flesh, and we give them reverence; but God alone is the father of spirits. Heb. 12.9. Numb. 16.22.27.16. then although the fathers of our flesh begot our bodies, yet saith the Lord, all souls are mine, Ezek. 18.4. for he form the spirit of man within him, Za●h. 12.1. and he gave it. Eccles. 12.7. than the soul is not the body.  
Secondly, the soul and body differ when they return out of the world; then the body returns to dust from whence it came, Gen. 3.19. and the spirit or soul returns to God that gave it.  
Thirdly, when the separation is made, the body dies; for it is appointed for all men once to die. Heb. 9.27. We must needs die all, and be as water spilt upon the ground. 2 Sam. 14.14. but after death to Judgement. When the body is dead, the spirit of man goes upward. Ecces. 3.20, 21. to a particular Judgement; Then this living soul, Gen. 2.7. this incorruptible heart of man goes before the Judge, and receives either the sentence of absolution, or of condemnation, while the body is dead; and at the resurrection, when the bodies of all are raised, and made capable to receive their final estate, than they shall be brought before the Judge to have the sentence passed upon them for it; then if the soul can live and receive judgement, when the body is dead, than the soul is not the body.  
Fourthly, the body lives no longer than the soul is in it: for when the soul of the child was gone, the body lay dead; but when the soul came into him again, the Prophet said, see thy son liveth. 1 King. 17.20, 21, 22, 23. but to this they say, the child's sickness was so sore, that there was no breath left in him. ver 15. therefore say they, it was not the soul but breath returned. I answer, 〈◊〉 is plain that the soul was gone, and came again at the prayer of the Prop●●●● 〈◊〉 it is said the breath was gone, which was the sign that the soul was gone, that they might the better believe it; but that breath being gone, returned not again, but vanished: but the soul returning and acting in the child, caused new breath which was never in the child before; therefore the soul is not the body.  
Fifthly, If man can kill the body, and cannot kill the soul, than the soul is not the body: but Christ saith, fear not them that can kill the body, and cannot kill the soul, Math. 10.28. than the soul is not the body. But they say that Joshuah killed all the souls in Mackedah, and in Libnah, and all the souls in Lacish, Eglon, and in Hebron, Josh. 10.30.32.35.37. Therefore the soul may be killed, and every living thing hath a soul, Job. 12.10. which may be killed or die. I answer, these places are thus to be understood, the vital or principal part of humane life was stone dead, for their better encouragement against the rest of their enemies which should be killed in like manner, and should never trouble them more, when their vitals or humane life is stone dead. But they say our soul is bowed down to the dust. Psal. 44.25. therefore the soul must turn to dust, and be buried in the grave; for saith David, Thou wilt not leave my soul in grave, Psal. 16.10. I answer, it was but David's vitals of humane life was almost gone, and must return to dust, and be buried in the grave. As the vitals and spirit of a beast goes downward, so must his. Eccles. 3.21. only the spirit or vitals of a beast shall abide there; but our vitals of the body shall be raised again, and not left in the grave for ever: but the soul that divine thing may be in glory, when the body lies dead. As the souls of Christ and the thief were in Paradise, when their bodies were dead on the Cross, Luke. 22.43. the souls of Abraham Isaach and jacob were living when their bodies were dead. Math. 22.32. and the souls of them that are slain for the word of God, are in white robes of glory, and cry how long wilt thou not avenge our blood on them, that dwell on the earth. Revel. 6.9, 10, 11. But they say, those souls, is meant, their blood cried, as Abel's blood did, Gen. 4.  
I answer cain's sin in spilling that blood cried for vengeance; again these souls that cry, speak of their blood, saying our blood; but if the blood had cried. it would have said how long will it be ere thou avenge me: and they are called souls, but their blood was not their souls: unless when a man hath lost some blood, they affirm that he hath lost some part of his soul; or so many drops so many souls; then if the soul can live when the body is ●●aine, than the soul is not the body. But then they say, Jacob begot so many souls of such a wife, and so many souls went down into Egypt. G●n. 46.22.25, 26 27. I answer those that went to Egypt are called souls from the better and more noble part of man, that divine thing in them; but Jacob begot but the vitals of humane life, and no more, as I shown before, being only a father of their flesh, but God alone is the father of spirits: thus you see how they differ in their original cause or descent, and also unto what they return.  
Now I shall show that the soul is not the body, by differences betwixt them while they remain together.  
First, the body is the carcase, Numb. 14.29.33. 1 King. 13.24, 25. but the soul is the hidden man of the heart. 1 Pet. 3, 4. his flesh upon him shall be in pain, and his soul within him shall mourn, Job. 14.22. with my spirit within me will I seek thee early, Isa. 26.9. O my soul why art thou so disquieted within me? my soul is cast down within me, Psal. 42.5.6.11. and Paul puts both these together, saying, though our outward man perish, yet the inward man is renewed daily. 2 Cor. 4.16. so than if the body be the carcase, and the soul be some divine thing in that carcase, as you see, both these propositions are proved, than the soul is not the body, but some divine thing that is within it.  
Secondly, while the soul and body are together, the soul may be wounded and grieved, when the body hath no hurt, nor is in danger of any hurt. They were pricked at the heart, and cut to the heart, Acts 2.37.7.54. and the Soul of Christ was sorrowful before any hurt came to his body, Math. 26.38. and false Prophets slay the souls of some with lies, Ezek. 13.18, 19 Her soul was vexed within her, 2 King. 4.27. when her body had no hurt. A wounded spirit who can bear? Prov. 18.14. than the soul is not the body.  
Thirdly, the body may be afflicted when the soul is not, for in affliction joy aboundeth. They rejoiced that they were counted worthy to suffer shame for his name, Acts. 4. they sung psalms in prisons Acts. 16. therefore the soul is not the body.  
Fourthly, the soul and body may be distinguished about holy duties; both are required; for saith Paul, glorifying God in your bodies and souls, for they are his, 1 Cor. 6.20. but saith the Lord, They sit before thee, and hear thy words as my people, when their hearts are gone after their covetousness, Ezek. 33.31. They draw near with their lips when their heart is fare from me. Math. 15.8. so than you see the soul may be wanting in holy duties when the body is present, therefore the soul is not the body.  
Fifthly, the soul may have sweet intercourse with God, when the body is not active in it; Hannah prayed, when her lips did not move, and Moses prayed acceptably when he said nothing, Exod. 14.15. and so did Nehemiah, Chap. 2 14. God hath promised to hear the desires of the heart, Psal. 37.4.10.17. When bodily exercise profiteth little, 1 Tim. 4.8. than the body is not the soul.  
Lastly, to affirm that the body is the soul, will cause many absurdities; for then to seek the Lord with all the heart and soul is but to bring their carcases to the ordinances, and when God opened Lyd●a's heart, it was to open her carcase. And when the Lord gives a new heart, it is to give a new carcase, and a broken heart is a broken carcase, and a clean heart is a clean carcase, and the renting of the heart is the renting 〈◊〉 the carcase: and when the soul of Jonathan was knit to the soul of David; if he body and soul were the same thing, it seems their bodies were tied together, which were miserable folly for any man to think: then I hope this may suffice to show that the soul is not the body.  
Secondly, they hold that the breath of men and of beasts is their spirits, and that it is immortal, and liveth when their bodies are dead. To this I shall do as before, to prove that their breath is not their spirit, and answer what they have to say to the contrary as I go along: only as I said before, that the spirit, soul or heart of man is for the most part meant the same thing for substance, only by spirit some times is meant the understanding or principle ruling part of that divine thing: and the soul is meant the lower parts or less principle, the will and affections which are to be regulated by them, and by the heart is meant the conscience that officer of the soul, which hath a charge to see that this Order be kept; yet I say, for the most part, when any one of these is named, all that divine thing is meant: then the breath of man and beasts is not the spirit, I prove by these arguments.  
First, man's breath is a vanishing thing, his breath is in his nostrils, and wherein is he to be accounted of? Isa. 2 22. It is a wind that passeth, and cometh not again, Psal. 76.39. It was breathed into man, Gen. 2 7. the Lord commanded the wind to breath, and the breath came into them; But the souls of men are created. 1 Pet. 4.19. God is the Father of the spirits of all flesh, Numb. 16 22. and the heart of man is incorruptible, 1 Pet. 3, 4 then the vanishing breath of men and beasts is not their spirit.  
Secondly, man and beast have all one breath, and yet the spirit of man goes upward, and the spirit of beasts goes downwards to the earth. Eccl●s. 3.19.20, 21. therefore the breath of men and beasts is not their spirit.  
Thirdly, Job makes a distinction between the spirit of man and his breath, saying, if God should set his heart on man to gather unto himself his spirit, mark, and his breath, Job. 34 14. Here is that divine thing, the spirit with the signs of it which is the breath; then all flesh shall perish, and turn to dust, but his spirit shall return to God that gave it: and the spirits of men and Angels can live in the third heavens above the region of the winds without breath, neither shall men when their bodies are made spiritual at the resurrection need any breath: for it is no part of soul or body; and Legions of spirits have been in one man, and yet I suppose he had no more breath than another man, and they might all speak, and yet the man not breath: then I suppose the breath is but a part of the wind already created infused into mortal creatures, while they remain mortal in this life, and then to return and never come again. Psai. 78 39 therefore the breath of men and beasts is not their spirits. But they say, the ●oure winds are called the four spirits of the heavens. Zach. 6.5. Hence they conclude that wind or breath in man is his spirit. I answer, the wind moves the clouds of heaven, as our spirits move us, or as the vitals of beasts move them, therefore they are called the spirits of the heavens: but our breath doth not move us so, but rather some thing within us moves us, and when our breath goes out, in speaking or otherwise, we should die if we had not something else within us to draw it in again, acting with our vitals: and when that power is gone, we die. But they say, the body without the spirit is dead. Jam. 2.26. and that (say they) is their breath. But if we should grant this, that the body without breath is dead: yet it will not so follow that breath is the spirit, but that breath is a sign of life, or a sign that there is a spirit in that body, which doth produce that breath. As the fruit of the tree is not the life or spirit of the tree, but rather a sign that there is life in that tree that doth produce these fruits. Then they say, Man's breath of life was breathed into him. Gen. 2.7. and when the child's breath was gone, he died. 1 King. 17.17 And if God take away breath from all mortal creatures, they die and return to dust. Psal. 104.27. therefore say they, the breath of man and beast is their spirit. I answer as before, it will not follow because the signs of life come and go with life, that therefore it is life itself. There be many signs of life, as eating, drinking, walking and talking, and when they cease, man dies: yet these be but signs of life, and so is breath in men and beasts, and therefore it is not their spirit.  
Fourthly, to affirm that the breath in man and beasts is their spirits, many absurdities would follow: for they having one breath. Eccles. 3.19. and if this were their spirit, than a beast may have the spirit of wisdom and knowledge. Isa. 11, and the spirit of a beast might search the deep things of God as well as the spirit of man. 1 Cor. 2.10, 11. and the spirit of a beast may be wounded. Prov. 18.14. and if breath were spirit, than God would delight in broken breath. Psal. 51. and in poor and contrite breath. Isay 66. And if breath be spirit, some shall be borne of breath, and God will give new breath, and all the gifts of the spirit would be nothing but more breath added; and when the spirit also departed from Saul, his breath failed him; and those that separate from the Church, do it because they have not the breath: Judas. 19 and daniel's excellent gift of the spirit, was nothing but a great breath: And when God requires that we should Sing and Pray with the Spirit, he means nothing but breath: many more vile absurdities would follow, if we should be so damnably blind as to believe that the breath of men and beasts is their spirit as some Anabaptists hold.  
Thirdly, they hold that in the resurrection, the bodies of men and beasts shall rise again, and their breath shall be infused again into them. To this as to the rest I shall show that the bodies of beasts shall not rise again, and for brevity answer what they have to say against it, as I go along.  
First, beasts have not immortal spirits, as I have showed before, unto which their bodies should be again united, but their spirits are gone downward to the earth. Eccles. 3.21. Then if these beasts should be raised up again, it would be a new creation of beasts out of the earth, as they were at the first, and could not be a resurrection of them from death to life.  
Secondly, the Scripture makes no mention of the resurrection of beasts, and we must not be wise above that which is written. 1 Cor. 4.6. but the Scripture saith, Thou bringest man to destruction, and sayest return ye children of men, Psal. 90.3. As in Adam all dye, so in Christ shall all be made alive, but every man in his order, 1 Cor. 15.21.22, 23. So than although we believe the resurrection of men, we dare not believe the resurrection of beasts. But they say, That when the Lord hath take● the breath of all creatures, and they are dead, and turned to dust, than he sends forth his spirit, and they are created, and so he renews the face of the earth. Psal. 104.29, 30. this they say is a plain resurrection of all the creatures from death to life. I answer, Here in this place they are said by the Spirit of God to be created, and so in Gen. 1. The Spirit of God moved upon the waters in the work of Creation. And saith Job, The Spirit of God made me. Job. 33.4. all this I grant, yet this will not prove a resurrection, unless you make the work of Creation to be a resurrection from death to life. But they say, this was spoken after they were dead, and returned to dust, Psal. 104.29.30. I answer, this is frequent in scripture: For things that were done first, to be set down last. 1. Sam. 15.35. There is mention of saul's death, and samuel's mourning for him. and then Chap. 17. Saul confers with David about his going to fight with Goliath, and afterwards he persecutes David. But was all this after his death, because it is set down after it. Again thou renewest the face of the earth? this cannot be meant of the resurrection from death to life: but rather it is to be understood an enlarging of strength and comfort after some great scarcity, with a new supply of plenty. But here is nothing concerning resurrection from death to life.  
Thirdly, the Saints of God never expected any resurrection of beasts, that ever I read of before these Anabaptists, but they have always expected a resurrection of men; for saith Job, Job 19.25. When worms have destroyed this body, yet in my flesh I shall see God. And Martha saith, I know that he shall rise again in the resurrection of the just. john. 11.24. and saith David, My flesh shall rest in hope. Psal. 16.9. And besides the Saints in all ages embalmed the dead, and buried them in coffins, and sepulchres, and clean linen, to declare that they expected that they should rise again: but I read of no such thing done to beasts; and they that expect their resurrection might do well to bury them more decently: that the world may see that they believe a resurrection of beast.  
Fourthly, there is no example in Scripture, that any beast ever did rise from death to life: but we have many examples of men and women received their dead raised to life again, Heb. 11.35. and the man that was buried in the Sepulchre of the Prophet, and touching his bones, he revived and stood upon his feet, 2 King. 12.21. And in the New Testament, one newly dead, and another in the coffin, and another dead four days and many came out of their graves at the death of Christ: then if we have so many examples of men that arose, and not one of beasts: we must believe the one, and reject the other as an abominable error.  
Fifthly, beasts can neither die the death of sin, nor suffer the death of eternal punishment: neither can they rise to the state of grace, nor to the state of glory, which were a most miserable and shameful thing for any to affirm: therefore there is no resurrection for beasis.  
Sixthly, To rise from death to life at the last day is called the resurrection of the just and the unjust, Acts. 24.15. Now if they say that beasts have done evil, they shall come forth to the resurrection of damnation, john. 9 25. or if some have done good, and some evil, than some of them shall be saved, and some damned: and then they must come before Christ the Judge on the Throne, to receive either the sentence of absolution, or condemnation: These abominable errors are not fitting to be named amongst Christians, much less to be embraced, and defended by any; and it would seem incredible that any should be so blind as to harbour such errors where the light of the Gospel comes: but only we know at the downfall of Antichrist. The devil will stir up all the old heresies, that ever was, to uphold that tottering Babel.  
But to come again to the argument, the covenant of works was not made with beasts, but with man only: than it was not the beasts but man only that sinned against that Covenant, of works and man only was punished for the breach of it, and not the beasts; although his punishments was not only upon his person, but upon his whole estate, and so accidentally the beasts were punished, but not as their punishment for their sin, but as man's punishment for his sin. Then if beasts have neither sin nor punishment, from what should they be redeemed? but they say, if all men were not redeemed, how should they rise again? I answer, Although all men are not redeemed, neither do they all rise by virtue of redemption: yet Christ by his power will raise those that are not redeemed, to partake of that punishment that is due to them for acting in that sin with their souls, when the whole man broke Covenant with the Eternal God. But they say, it is sufficient to punish the soul eternally, although the body rise not. I answer, if they had kept that Covenant, the body should have had the benefit of it to eternity: therefore because it sinned with the soul, it must suffer with it eternally. But they say the body riseth without sin. I answer, yet if it did so, the soul being filthy and coming out of hell, will defile it, as a just requital to the body which defiled the clean soul as soon as it was infused into it: but I suppose the bodies of reprobates shall not rise without sin. But as the tree falls so it lies: there is no repentance in the grave, but the same body and no other shall arise. Job. 19.26. For sin shall lie down with him in the dust Job. 20.11. and having the guilt of sin upon it. As a Part of the curse it shall be raised to partake with the soul in punishment: for the whole man sinned, and the whole man shall be punished eternally. But they say, As by the sin of one man, death came upon all men and beasts, so by one man came the resurrection of the dead: For in Adam all dye, so in Christ shall all be made alive. 1 Cor. 15.21, 22. Answ. Beasts were but the goods of men, it was man only that sinned, and was punished: for all men being in Adam sinned, and died for their own sin: for it was theirs as soon as they were in him by nature; so also those that are in Christ shall rise again to grace here, and to glory hereafter.   

CHAP. III.  
Turn thee yet again, and see greater abominations: They hold an Universal Redemption, if not both of men and beasts, yet of all men: although they be already in hell torments.  
ELias will come and restore all things. I answer, Elias is already come, for it was John the Baptist. See Math. 11.13.14. Luke. 1.17. Mark. 9 11, 12. But John cannot redeem a soul from hell: but then they say, As all bare the image of the first Adam, and so were cast out of that Paradise, so all bear the image of the heavenly Adam, and shall come to his Paradise. But I say, the text saith not all: But as we have borne the image of the earthly, we shall bear the image of the heavenly: But no flesh and blood shall inherit the Kingdom of God. 1 Cor. 15.49, 50. But they say, though they belong in that boiling lake, it will be happy for them in the end: for they shall be there but till they have put off their mortal estate, and at the resurrection, these Captives ransom shall be fully paid, and Origin was of their Judgement: but see here how they plead for Purgatory, But those in hell shall suffer the vengeance of eternal fire. jude. 7. They shall departed from Christ into everlasting fire. Math 25.41. where the fire is not quenched. Mark. 9.46. But they say, God reprobates none, but upon some foreseen evil, nor elects any, but upon some foreseen good: but here it seems, they hold it possible to do some good in hell, where they blaspheme God for ever, and do not repent, to give him glory. Revel. 16.9.11. but they say, those that sin against the Holy Ghost shall be in danger of eternal fire, but not in it: but I say, They that blaspheme against the Holy Ghost, shall neither be forgiven in this world, nor in the world to come. Math. 12.32. Then how shall they escape it? but they say, Abraham gives Dives in hell a loving title calling him Son. Luke. 16.25. therefore there is hope to come out. I answer, It was but a compliment, yet he was the Son of God by creation, and yet not his Son by redemption from hell. But they say, Christ would not have preached to those Spirits in prison, if they should for ever abide there. I answer, Christ did not preach to them in hell, but to those that were imprisoned by their sins in the days of Noah, while the Ark was preparing. 1 Pet. 3.19, 20. and by this argument, devils may be saved out of hell as well as they; but they say, there is hope that judas shall come out of hell, because Christ seems to be sorry for his being there, saying, It had been good if he had not been borne. Math 26.24. I answer, It had been well for judas himself if he had not been borne, because of his eternal misery. But his damnation adds no sorrow to Christ. Neither men's righteousness nor his fin, nor his salvation nor damnation, neither profits God, nor takes any thing from him. job. 22.2, 3.35.6, 7, 8. but they say, although he deserved to be tormented millions of years in hell, yet with Christ there is plenty of redemption● Psal. 130. I answer, Christ hath merits sufficient, but not efficient for reprobates  
But then if those be not redeemed out of hell torments, yet they are confident that it is the truth, and nothing but the truth that Christ died for all, and ever man in the world. Their scriptures are those, Christ was mad● lower than the A● 〈◊〉 that by the grace of God he should taste death for every man, Heb. 2 9 And he 〈◊〉 himself a ransom for all, 1 Tim 2.6. I Answ. that neither of these places will prove that Christ died for all the world, or for every man in the world: for the word World is not in those texts: And if any man shall add unto these things, God shall add unto him the plagues that are written in this book, Revel. 22.18. Let us see what more proofs they have that Christ died for all, and every man in the world.  
Then they say, All we like sheep have gone astray, and we have tnrned every man to his own way: and the Lord hath laid on him the iniquity of us all, Isai. 53.6. I answer, this text is limited to us, and therefore is not to be taken for all, and every man in the world: but only it was a comfort to those to whom he spoke, being either then converted or else in the use of the Ordinances which is the means of conversion and salvation: and therefore in the judgement of charity, we have gone astray, but the Lord hath laid on Christ the iniquities of us all; and yet he might be deceived, as well as Paul was in Demas. But then they say, The Angel brought glad tidings of great joy which shall be for all people, Luke 2.10. But here I hope, they will not say, that all and every man in the world shall be glad, and truly rejoice in Christ: for then all and every man in the world shall be truly converted and saved, which themselves deny; and besides the word World is not in that text.  
But then they say, Christ taketh away the sins of the world, john 1.29. And Jesus Christ is a propitiation for the sins of the whole world, 1 john 2.12. I answer, That world whose sins Christ taketh away, and for whose persons Christ is an Advocate, and a Propitiation, that world must needs be saved, as we shall see anon. But themselves do not hold that every man in the world shall be saved, and none of them shall perish: then if they hold that some shall not be saved, but shall perish, I hope those that perish are none of that world whose sins Christ hath taken away, and for whose persons he is an Advocate, and that world for whose sins Christ is a Propitiation: then let us see the meaning of this word World, which in the Scriptures hath various significations.  
First, the Lord saith, the world is mine, Psal. 50.12. this is to be understood, All the whole Fabric of heaven and earth, and all the creatures in them; For the Lord made all things for himself, Pro. 16.4. and he desposeth the whole world job 34.13.  
Secondly, this word World is sometimes understood this World here below in opposition to the world to come: for saith Christ, I am no more in the world, but these are in the world; While I was with them in the world. Now I come to thee, these things I speak in the world: I pray not that thou shouldest take them out of the world, john 17.11.12, 13, 15. In this world you shall have an hundred fold, and in the world to come eternal life, Luke 18.28.  
Thirdly, this word World is sometimes understood the Gentiles, or all people besides the jews: If th● fall of them be the riches of the world, Rom. 11.12.  
Fourthly, Sometimes this word World is meant the whole race of mankind: That every mouth may be stopped, and all the world may be guilty before God, Rom. 3.19.  
Fifthly, Sometimes this word World is meant all the reprobates that ever were, or ever shall be, saith Christ, I pray not for the world, john 17.9.  
Sixthly, This word World is sometimes taken for all the elect that ever were, or ●ver shall be, Behold the Lamb of God that taketh away the sins of the world, john 1.29. john 2.2.  
Seventhly, This word World sometimes is meant the wicked of the world, who are in present being, The world hateth you, john 15 19  
Eighthly, The World is sometimes meant the godly in present being, Behold the world is gone after him, John 12.19.  
Ninthly, This word World is sometimes taken for the elect in present being before conversion, Herein is love, not that we loved God, but that he loved us, and sent his Son to be a Propitiation for our sins, 1 john 4.10. God that purpoased to love his people from all eternity, loves them actually, as his creatures, as soon as they have being in the world: so God loved Adam and Eve, when they had sinned as not to hate his own work in them, but loved it, and therefore sent them a Saviviour, God so loved the world, those in present, being yet not as his children, till he hath sent to them his Son, and hath given them saith to receive him: then as many as received him, he gave power to become the Sons of God, to them that believe in his name, john 1.12. Now let us try whether Christ died for all these worlds; if not, let us see for which of these worlds he died.  
First, if Christ died for the universal world, than he died for devils, and for Angels that never sinned, and for the creatures in the whole world: yet I deny not but the Angels that never sinned, and all mortal creatures have some benefit by his death, in respect of establishment, Isai. 49.8. but I utterly deny that Christ died to redeem any creatures but mankind only: He took not on him the nature of Angels, but the seed of Abraham to make reconciliation for the sins of the people, Heb. 2.16, 17. To save his people from their sins, Math. 1.21. neither can it be understood that Christ died for the world of Gentiles only: For he was sent to the lost sheep of the house of Israel, Math. 14.24. and the Angels told the Jews, saying, Unto you is borne this day a Saviour, which is Christ the Lord, Luke 2.10. And for the world of the elect, I know none that makes question of it, whether called or uncalled to the estate of grace: yet in God's due time they shall be sure to find the benefit of it; So then here lies our controversy, they affirm that Christ died for all the wicked and reprobats in the world: but I affirm the contrary upon these grounds.  
First, Christ died for the elect only: for saith Paul, From the beginning God hath chosen you to salvation through sanctification of the spirit and belief of the truth, 2 Thes. 2.13. He saith, I have chosen and ordained you that you should go and bring forth fruit, john 15.16. Christ was ordained for you who do believe in God, seeing you have purified your souls in obeying the truth. 1 Pet. 1.20 21. As many as were ordained to eternal life believed, Acts 13.48. that is called the faith of Gods elect, Tit. 1 1. Those who are predistinated, he calleth, justifieth and glorifieth, Rom. 8.30. But Heaven is not appointed for all, it shall be given to them for whom it was prepared, Math. 20.23. Some stumble at the word, being disobedient whereunto they were appointed, 1 Pet 2 8. Some of old were ordained to this condemnation, Judas 4. And some are called to inherit a Kingdom prepared for them, and some are charged to departed into everlasting fire prepared for them. Math. 25.34 41. Some are vessels of mercy prepared for glory, and some are vessels of wrath fitted for destruction, Rom. 9.22.23. Those unnatural brute beasts were made to be destroyed, 2 Pet. 2.12. Then are some ordained to salvation, and others to damnation, and some ordained to the means 〈…〉 and not others: and for some heaven is prepared, and for others hell is prepared; then sure Christ did not die for all, and every man in the world: and that world whose sin Christ taketh away, and is a Propitiation, and for whose persons he is an Advocate, is only the elect, which may be called a world for multitude, john 12.19. Revel. 19.6. But then they scornfully answer, saying, they will read world always where they find the word, elect; and elect always where they find the word World; then thus saith Christ I pray for them, I pray not for the elect, but for those that thou hast given me out of the elect, and I am no more in the elect, john 17.9.11. And this is condemnation, that light is come into the elect, john 3.19. Thus changing the signification of the word World, they bring in this damnable conclusion in scornful derision of the truth of God. But they say, if Christ died for none but the elect, than unbelief is no sin, and some would sin in believing Christ hath died for them, when it is not so. I answer, God gave man faith at the first to believe that it he had done as he commanded, he should have lived for ever, and although man hath lost this grace of faith, yet God hath not lost his power to command man to use this faith. Man is to believe in Christ; and if he do not, he sins against the Gospel: no man can sinne in believing that Christ hath died for his sin, when it is not so, for if he truly believe he shall be saved and then it is so.  
Secondly Christ did not die for all, and every man in the world; for he died for none but those which his Father gave him; He came not to do his own will, but the will of his Father that sent him: He must do his Father's business, Luke 2.49. And he must finish the work he gave him to do, john 17 4. But it is the Father's will that all which he gave him that he should lose none, john 6.39. but all was not given to Christ; not the world, but those that thou hast given me, john 17.6. and God gave him no reprobates: for Christ gave his eternal life, to all that his Father gave him, verse 2. And the Father commanded him to lay down his life for those that he gave him, john 10.17.18. But if Christ had died for more than his Father gave him, than it seems Christ would have more than was agreed by the Father to give him, but this would fasten sin upon Christ in not being content, but to will have more than his Covenant: then Christ died not for all, and every man in the world; but then they will grant that Christ died for no more than his Father gave him: for say they All things are delivered unto him of his Father, Math. 11.27. Psal. 2 7.8. I answer, It is true devils and reprobates are under his Regal power to rule them with a rod of iron; but none are under his Sceptre of grace and glory but his elect: therefore he died for 〈◊〉.  
Thirdly, Christ died not for all and every man in the world, for He was the good shepherd, who gave his life for the sheep, john 10 11.15. but all are not the sheep of Christ, neither by election nor calling: For at the day of Judgement, Christ will divide the she perfrom the g●●tes, and far to the sheep, Come ye blessed, and to the goats Go ye cursed, Math. 25.33.41. then Christ did not die for all and every man in the world: but they will grant this saying, Christ died for all, and therefore for his sheep: but I say again that they must be sheep either in election that shall be brought into this fold. john 10 16. or else they are already in the fold by calling; but this will not prove that he died for the goats and dogs that shall  
Fourthly, Christ died only for them that he knows, The Lord knows who are his, 2 Tom. 2.19. And Christ knows his sheep, John 10.27. and as the Father hath his book, wherein the names of all his are written, Luke 10.20. So the 〈◊〉 hath his book of life, Revel. 13.8. But some at the last day will neither be found written in the book of life, nor in the Lamb's book, therefore he will profess unto them that he never knew them, Mat. 7.21, 22. Luke 13.17. So that if Christ knows his sheep for which he died, and yet at the day of judgement there shall be some that he never knew, than Christ did not die for all and every man in the world.  
Fifthly, Christ died for no more than he prayed for, and now makes intercession but saith he, I pray not for the world, John 17.9. and not to make intercession for the Saints, according to the will of God, Rom. 8.27. He makes intercession for all that come unto God by him, Heb. 7.25. And, saith he, I pray not for these alone, but for them also that shall believe through the Word, John 17.2. Thus Christ prayed for all the elect that shall come unto God by him, and that shall believe in him, but some he would not pray for, but saith, I pray not for the world, Joh. 17.9. for than if Christ would not vouchsafe to pray for all, and every man in the world, shall we think that he would die and spill his blood for all: But say they, all were given to Christ, and if he prays for all those that were given to him, than he prays for all. I answer, all reprobates are given to his power, to be ruled by his rod of iron; these are under his regal government, that they shall not do what they list, he hath a bridle for their lips, and a hook in their nose, these he rules with rigour, and because they will not do his will they shall suffer this displeasure: But the other he rules with sanctifying and saving grace, but to the other he will neither give grace not glory, therefore he neither prayed nor died for them.  
Sixthly, Those for whom Christ died, it was to redeem them from all iniquity, Titus 2.14. The precious blood of Christ redeemed us from our vain conversation, 1 Pet, 1.18, 19 The blood of Christ shall purge your consciences from dead works, to serve the living God, Heb. 9.14. He washed us from our sins in his blood. Rev. 1.5. But some shall never have their sins purged, Ezek. 24.13. Some their sins shall never be forgiven in this world nor in the world to come. Mar. 12.31. Then if Christ died to redeem from sin, and by his death to reconcile some to God, Rom. 5.10. and yet some shall never be forgiven, neither sin purged, than Christ did not die for all and every man in the world.  
But they say, Christ takes away the sins of the whole world, yet they believe that he justifies none from their sins, till they behold and believe it, John 1.29.  
I Answer, If none be justified till they believe that Christ takes away the sins of all and every man in the world, than they shall never be justified, for as I said before, some shall never be forgiven nor their sins purged, then if all sin shall he token away by Christ, and yet the Father will not justify them, this were to ta●e God to be unjust. Again, shall not I be saved unless I make CHRIST a liar? Doth he say some shall never be forgiven, and cannot I be justified unless I believe that he taketh away the sins of every man in the world.  
Again, If Christ takes away the sins of every man in the world, I would know what else can hinder their justification or salvation? Is not God true in his word to CHRIST, to save them that he hath freed from sin, ●●s, For this is the Father's will, saith Christ, That all which he hath given me, I should lose nothing, but that I should raise it up at the last day, John 6.39. Then doth the Father want power to keep those that Christ hath redeemed? No, My Father is greater than all, and no man is able to pluck them out of my Father's hand, John 10.29. Then did Christ lose them again? no, he saith, All those that thou hast given me, I have lost none but the son of perdition, who was only given to him by office but not by grace and favour: then what is the fault, are their sins forgiven and taken away by Christ, and yet they will not be saved, this cannot be, for saith the Father to the Son, Thy people shall be willing in the day of thy power, Psal. 110.3. Then let Popish Arminians be ashamed to say, CHRIST taketh away the sins of every man in the World, and yet the greatest part of it damned: For nothing but sin separates between us and our God: Esay 50.2.  
Then they say, it is not the death of Christ that makes any difference of men, For he gave his life a ransom for all, and would have all saved, 2 Tim. 6.1, 2. And it is predestination and faith that makes the difference.  
I Answer, It is true, It was decreed that CHRIST should die for the elect, and their faith believes that he hath done it, and so they are justified, and shall be saved: But then they say, there be two elections, one general for all men.  
But the other is not decreed till men believe, and is particular for believers: For say they, if God should make some men which he doth not elect to be saved, he would be the positive cause of sin in them, and then for that sin he caused to damn them which would be miserable.  
Truly I answer, God is not the positive cause of sin in any, he never infused sin into them, he made man righteous, yet mutable, and he was not bound to support him, therefore he fell, yet God did not make man to damn him, nor desires he the destruction of any creature, but he desires the glory of his justice, and better all creatures should perish then he should lose the glory of his justice; as in our own case, better the creatures die then we should want food, yet we do not kill them, as desiring their destruction, but to satisfy our hunger, so doth the Lord for the glory of his Justice.  
But they say, God doth not decree to damn them, till he hath tried and found that they will not be saved: but I say again, God never decreed to damn any, but only he decreed to glorify his justice, and for that he need not stay to see what man will do, can any deliver out of his hand, if he work, who can let it? Esay 43.13.  
Seventhly, Those for whom Christ died, shall be justified and saved, for The free gift came upon all, to justification of life, Rom. 5.18. and Whom he justified, shall be glorified, Rom. 8.30.33. Who shall condemn, if Christ hath died for them, ver. 34. The ransommed of the Lord shall come to Zion with everlasting joy, Esay 35.10. But some shall neither be justified nor glorified, but condemned and punished everlastingly, therefore they are none of those that Christ died for, nor none of those ransomed of the Lord, than Christ did not die for all, and every man in the world.  
But they say the death of Christ, for all and every man in the world, is the foundation of justifying faith.  
I Answer, That cannot be, but this is rather a ground of it, that Christ hath not died for all but for some of mankind, and then with a special faith to believe that he hath died for me in particular, and this faith instrumentally justifies us, but when we believe with a general faith, that Christ died for all men, this cuts off a special faith, for ourselves are one of the whole world, and so we shall apply it to ourselves no more then to any reprobates.  
Then they say, If all shall be saved for whom Christ died, than none of them could perish, but some shall perish for whom Christ died, and are damned that he bought, 1 Cor. 8.11. 2 Pet. 2.1. I answer, It was but in the judgement of charity that Christ died or bought them, but they say, Christ came not to judge the world, but to save the world, john 12.47, 48. Therefore he died for all, I Answer, while Christ is mediator, he is come to save the world, and not to judge them that believe not, but at the last day his words shall judge them and condemn them. So then his first coming is to save the world, not the universal world, but the multitude of the elect, which may well be called a world, being so great a multitude, Revel. 19 And as the jews said, The world is gone after him, john 12.19. Then they say, God so loved the world, that he gave them his only begotten Son, and yet none are saved but they that believe in him, john 3.16. Hence, say they, Christ is given to all, and yet faith makes the difference, and hath the promise of eternal life, and not the other, although Christ died for them, and Gods love to all, and yet not all saved: But if God love them, I would know what could hinder their salvation, shall Gods beloved ones perish, so than their conclusion is this, not he whom God loves shall be saved, but he that will of himself believe, shall have eternal life, but it is not in him that willeth, nor in him that runneth but in God that showeth mercy, for his will shall stand, and he will do all his pleasure.  
Then they say, Christ came to his own, and his own received him not, john. 1.12. but that is not his fault, for he comes unto them, but it is their own fault, for they will not receive him, so they conclude they are his by purchase, and yet they will not be saved, I answer, they were his own visible Church by a Nationall Covenant, having his Ordinances, and distinguished from other Nations by circumcision, and not by any true work of grace in their heart, and so others might go to heaven, when those children of the Kingdom are thrust out, Mat. 8.12. Or if it be spoken of any of the elect that were his own, and yet would not receive him, it was but only at that present, yet after they had crucified him at Peter's Sermon they received him, Act. 2.41.  
Then they say, put the case that Christ taketh away the sins of the world, and this world is the elect, than it must needs follow that some of the elect shall perish, but what a damnable inference is this? Christ taketh away the sins of the elect, therefore some of the elect must needs perish. I answer, It is true, if we should maintain as they do, that God hath elected everyman in the world, which would be no election to take all, but the elect is a certain number chosen of God, and given to Christ, whose sins he hath taken away, or at least is taking them away, and when that work is finished they shall be glorified, and that world, meaning the multitude of the elect that Christ came to save, shall certainly be saved, For the Lord hath laid help upon one that is mighty, Psal. 89.19. He is mighty to save, Esay 63.1. And he hath finished the work his Father gave him to do, john 17.4. and still he is his Son, in whom he is well pleased, then how shall they miscarry, when Christ takes away their sins, to this they have a bundle of arguments together, as if they would prove that Christ died for all and every man in the world, although the greatest part be not saved but damned.  
1 They say, Christ died for all those that are damned, that he might get the victory over sin, death, hell, and the Devil, by his own death and triumph over all, Mat. 28.18. 1 Pet. 3.2. job 2.9. Ephes. 1.19, 20, 21, 22, 23. Philip. 1.10.  
I Answer, Is it a sign of victory, over hell, death, sin, and Satan, when they shall take from Christ those that he hath bought with his heart blood, if Christ hath paid for them, shall death and hell, sin and Satan, take them out of his hand, when as he saith, no man shall pluck them out of his hand, and his Father is greater than all, and no man shall pluck them out of his Father's hand, Joh. 10.28, 29. than shall the devil and sin do it to get victory to your Saviour, but it seems by this, that the Devil is your Saviour and not Christ, for if Christ have the keys of hell, then none shall perish that he hath bought, and this is his victory, that he will save them in spite of all his enemies, Psal. 110.2. But they say, if all the Sins in the world had not been laid on Christ, but the sins of the elect only, than he had not gotten the victory over all sin, but over some sin. I answer, all sorts of sins are in his people which he hath overcome, that it dies daily in them, and for the sins of reprobates, they shall be restrained by him, and at , all things that offend, shall be taken out of his Kingdom, and cast into the furnace of sin, Mat. 13.41, 42. Both reprobates and their sins shall be cast into hell fire, and the Saints shall inherit all things, Revel. 21.7.  
Their second reason why Christ died for all, and yet all not saved, is this, because he would have nothing preached to man but what is true, but if Christ died not for all men, and yet the Gospel preached to all, and requires all to believe, than some men are required to believe that which is not true. I answer, it is not sin in God, to command man to believe in Christ, although he knows they cannot, because he made them able at the first to do it, if he had then required it, and if man by sin hath now disabled himself, yet God is not to be blamed for requiring that which he made them able to do at the first, no more than a man is that hath two debtors, and both disable to pay him, the one he freely forgives, and of the other he requires the debt; nor doth he require them to believe that which is not true, when the Gospel is preached unto them, but if they can truly believe they shall be saved, and preaching the Gospel is the instrumental means to work faith in men that they may believe, Rom. 10.1. and then, He that believeth shall be saved, Mar. 16.16. Again, the Lord sometimes sends his Gospel to try if men will repent and believe, and if we do not repent and believe; it makes us guilty of a great sin in not doing of it, when he requires it of us, and to say God requires some to believe that which is not true, is a sin to judge of the secret will of God before that he hath revealed it unto them.  
Their third reason, why Christ died for all and yet all not saved, they say is, to leave man without excuse, for man cannot say that Christ hath not died for him, and the Gospel was preached to every creature to leave many without excuse. I Answer, Will God give the greatest gift that ever he gave to man as well to reprobates, as to the elect, to leave them without excuse? Would not a less gift than Christ himself be sufficient to leave them without excuse? But then they would confirm this from these words of Paul, saying, The free gift came upon all men, unto justification of life, Rom. 5.18. Hence they would gather that Christ hath died for all men, For by him all are justified, and have life by Christ, and yet many of them shall be damned. O hellish inference, all this is to leave them without excuse, but the truth is this, as by the offence of Adam judgement came upon all men that were in him by nature, even so saith this Text, by one Christ, the free gift of righteousness, came upon all the elect, when they are in him by grace, unto justification of life, for as none is guilty of the first Adam's sin, till they are in him by nature, so, nor is righteousness by Christ, till they are in him by grace, and not many ages passed they said, although Christ taketh away the sins of all the world, yet none are justified from the sin, till they by faith behold it, but here they are not ashamed to say that the righteous God should pronounce all to be just, having given them Christ to die for their sins, and the life of grace to believe it, and after all this that God should condemn these justified persons: What miserable blasphemy is this? Shall not the Judge of all the earth do right? Gen. 18.25. Is God unrighteous that taketh vengeance, how then shall he judge the world? Rom. 3.5, 6. Then do not harbour such blasphemous thoughts of God, for whom he justified, them he also glorified, It is God that justifieth, who shall condemn? It is Christ that died, Rom. 8.30, 33, 34.  
The fourth reason, Why Christ died for all, and yet not all saved, is this, they say Christ died for Adam and all his posterity, because the elect should proceed out of his loins. I Answer, as they are flesh and blood they are the children of the first Adam, and so in him under sin and condemnation, but as they are new borne they proceed from the second Adam, which is Christ, He shall see his seed, and he shall see the travel of his soul, and be satisfied, Esay 53.10, 11. God the Father by Covenant gave them to Christ from all Eternity, therefore saith he, Behold, I and the children which thou hast given me, Esay 8.18. But will it follow, that all must be elected because all sinned, and must all be given to Christ because they are descended of Adam, or must Christ die for all because all came of Adam? By this reason, what is done to any, is done to all, if any be saved, all are saved, if any be damned all are damned, because we have all our nature from one man, but cannot God bestow his gift on whom he will? must all have a like, because all are alike descended? I hope when Adam had condemned all, it was Gods free grace to pardon any, and as many as he pleaseth.  
The fifth reason why Christ died for all, and yet all not saved, is, because by Christ all shall rise again at the last day, 1 Cor. 15.21, 22. He is called the resurrection, John 11, 25. For by the sin of Adam all die, and so lost their bodies, so by Christ shall all rise again, some to the resurrection of salvatian, and some to the resurrection of damnation, john 5.29. Then say they, because Christ raiseth all, therefore he died for all. I Answer, although it is by Christ all reprobates are raised, that is, by his power, those vessels of wrath that are fitted for destruction may be filled with it, and because the body of Adam sinned as well as the soul, against an infinite God, therefore the bodies of reprobates should be punished with their souls eternally, and because Christ will send his Angels to gather up the bodies of reprobates, to bring them to their souls to be tormented eternally: Is this a good argument that Christ hath died for them, and bought those souls and bodies, this shows plainly they are goats, and none of the sheep that the good shepherd died for, they are dogs and shall be without, when as his sheep shall never perish, but shall have eternal life. John 10.  
Sixthly, They say Christ died for all, and yet not all saved, because the Father gave him all. I answer, Those that are given in to his wrath to be ruled with a rod of iron, to say he died for all such, you had as good say that he died for devils, being so given on to his regal power, that they shall not do what they list, but then they say he died for all, to purchase to himself a Church: But cannot a man purchase a Lordship unless he lay down money, and bargain for the whole World, and when he hath purchased all the World, and then stand to their courtesy, whether any will be saved or not, what miserable arguing is this?  
Seventhly, They say, Christ died for all, and yet all not saved, because His Father made him judge of all, John 5.27, 28, 29. I answer as before, by this Argument he died for Devils and Angels that never sinned, for he is the judge of all, but if Christ shall slay those that will not have him to rule over them, and cast unprofitable servants into utter darkness, Luke 19.22, 27. and render vengeance on these that obey not the Gospel, 1 Thes. 1.7, 8, 9 Is this sufficient to prove that Christ hath bought them with his heart blood when he shall thus condemn nhem, let all wise men judge. But then they say, if Christ should condemn these that he died not for, in that he would be unjust. I Answer as before, If this were so, then Christ were unjust to condemn the Devils, or else they must prove that Christ died for Devils, but men and Angels were all condemned for their sin against the Covenant of works, and he was not bound to send men a Saviour to redeem them, and to establish those Angels that did not sin. This may suffice to prove that Christ did not die for all and every man in the world.   

CHAP. IU.  
They hold it unlawlull to use that Prayer of Christ, Matthew 6.9. at a Prayer both by the godly and ungodly.  
THey say the godly must not use this Prayer of Christ, because the fift petition is, forgive us our trespasses, when as they are forgiven already, and therefore ought not to pray for pardon of sin, being pardoned already. I Answer, David a man after Gods own heart, when Nathan the Prophet told him that the Lord had put away his sin, yet he prayed the Lord to deliver him from blood guiltiness, 2 Sam, 12.13. Psal. 51.14. and in his old age he prayed the Lord not to remember the sins of his youth, and to pardon his iniquity, for it is great Psal. 25.7, 11. And although the Lord will cleanse the house of Israel from all their uncleanness, yet for this he will be enquired of by them Ezek. 36.25, 26, 29, 97. And they must take up words and say, take away all our iniquity, Hos. 14.2. and the Apostles by Christ were taught daily to say forgive us our sins, because we sin daily, and our assurance is but for the time present, and who knows how soon he may lose it: and say with David and Jeremiah, I am cut off, Psal. 31.22. Lam. 3.54. and with job, Though thou holdest me for thine enemy, and settest me as a mark for thine arrow, job 7.20.13, 24. But they say, if any man lack assurance of God's favour, let him pray for it, rather than for pardon of sin, being done already, I answer assurance of God's favour is employed in that prayer for pardon of sin, for it is sin only that separates between us and our God, Esay 59 2. and we should more desire the pardon of sin being an offence to God then our own comfort that comes by that pardon: again, the way to get assurance and to keep it, is by praying for the forgiveness of sins for suppose, we have at the present our comfortable assurance, that all our sins past are forgiven, yet we sin continually, and every new sin is as a cloud between God and us, and darkens our assurance of it, now by this prayer we disperse and dispel these clouds which would soon deprive us of all our comfortable assurance of God's favour: therefore David prays to be cleansed from all his secret sins, although unknown, Psal. 19.12. for all sins will cause the Lord to hid his face from us more or less, Esay 54.2. but they say Christ taught his Disciples to pray for pardon of sin before he suffered, because he had then appeased the wrath of his Father, yet afterward he required no such thing, but if Christ had not satisfied the wrath of God before he came in the flesh, and suffered in it then, I would know what became of all the Patriarches and Prophets that died before, but I have often said, that God made a Covenant with Christ from all Eternity, to give him all the Elect as they fall in the several ages of the World upon condition, that he should give his life a ransom for them, and so the Father set him a day, and trusted the Son for the payment of it, and gave him all the elect, according to their Covenant that fell in those ages, before the day of payment for the purchase, and then in the fullness of time he paid for the purchase, and now the Son trusts the Father, to give him all the Elect that fall in those ages since the purchase was paid: so than the death of Christ was virtual to save those before his coming, as well as those after, for God was in Christ, reconciling the World or multitude of the Elect in every age of the World from the first to the last, to give them to Christ, and so by virtue of the Covenant, he was slain from the foundation of the World, Revel. 13.8. Therefore it is said by Isaiah, unto us a child is born, Esay 6.9. And Abraham saw his day and was glad, Joh. 8.58. And Christ was as pleasing to his Father before he came in the flesh as after, for, saith he, I was set up from everlasting, than I was by him as one brought up with him, and I was daily his delight, Prov. 22.23, 30. Therefore if Christ say in Jobs time, I have found a ransom, than he will deliver his soul from going into the pit, and his life shall see the light, job 33.24, 28. so then in every age, when the Father gave any to Christ, his death did virtually satisfy for them, they being in Christ by faith, with whom the Covenant was made, but they say before Christ suffered all power to forgive sins was in the Father, and afterward given to him, Mat. 28.18. And then and not before, he got the keys of hell and death, Revel. 1.18. I Answer, Christ had power to forgive sin before he suffered, Mat. 9.5, 6. for he was King of his Church, ever since that promise was made to Adam, Gen. 3.15. and had the keys of hell and death ever since, although he never made it known to the world till then, Rom. 16.25. and if that covenant had not been made before, the covenant of works was broken by Adam, all creatures had perished eternally, but they say, although Christ taught remission of sins after his death, yet than he did not teach to pray for pardon of sin. I Answer, that prayer which he had taught before was to remain to the world's end, for saith he, When you pray say, forgive us our sins, and to deny this were to renounce all those truths taught by him before his death, and to confine ourselves only to what he taught afterwards. Again, than the Doctrine of resurrection was most in question to be resolved on, therefore he laboured to strengthen the faith in that Doctrine only, Luke 24.37, 39 John 20.27. and this doctrine of the resurrection being confirmed, all other doctrines taught before were confirmed also. But they say, the ceremonies of Moses Law may as well continue now as that prayer of Christ, for he did as well then command them to go and offer sacrifice, as Moses had commanded, Mat. 8.4. I Answer, although the sacrifices of beasts did end at the death of CHRIST, yet the sacrifices of prayer and praise was not then to end, for praise and thanksgiving must be continually in heaven, Heb. 13.15. and that of those Lepers was such a sacrifice, nine of them went not at all, and the tenth returned to CHRIST and gave him thanks, and it was approved of him as sufficient, Luke 17.16, 18. so then, whether they were brought to Christ by the help of a sacrifice or immediately, it was not much material, so that they came to him then, although the sin offering of beasts be ceased, by the Sacrifice of CHRIST once for all, yet the sacrifice of prayer for pardon of sin may still be a sweet incense, Psal. 141.1. but they say, When Christ taught them thus to pray, the Law was in its full strength, but now Christ hath put an end to the Law, which is the strength of sin. 1 Cor. 15.56. And the Law being ended, sin also is ended, and needs no prayer for the pardon of it. I Answer, The moral Law is eternally settled in heaven, Psal. 119.89, 103.20. and sin remains in hell, for they shall blaspheme God in their torments and cannot repent, Revel. 16.9, 11. and if sin should cease, the fire would go out, for It is sin and the wrath of God, that is like ariver of brimstone to it, Esay 30, 33. so then as in heaven is neither sin nor misery to the elect, but in hell is both the reprobate, and in this world all things are alike to all, Eccles 9, 1, 2, the Soints and reprobates have both sin and misery, although in a different manner, for it reigns in the one, and is dying in the other, but he is a liar that saith he hath no sin, 1 John 1.8. For no man liveth and sinneth not, 1 King 8.48. Eccles. 7.20. Then seeing as the Saints have sin, they must pray for the parden of it as the best means in the world to subdue it, than the godly may say this prayer.  
But then they say the ungodly may not say this Prayer of Christ as a Prayer, because they cannot call God Father. I Answer, although they be none of his children by grace and adoption yet they are his children by creation, thus Adam was the Son of God, Luke 3.38. and so God is the Father of all things, Job 38.28. and if carnal men do pray, they may obtain some temporal things, as well as Ahab did by fasting, 1 King. 21.29. so God hears all mortal creatures, Psal. 104.21.145.15.147 9 Then they say carnal men ought not to say the first petition praised be thy name, for they cannot do it from the heart. I Answer, the best of us all when we pray, if Christ did not put the incense of his merits amongst them, could not be pleasing unto him, Revel. 9.3. and if none should praise the Lord, but those that do it with their whole heart, God would have very little praise in this world, when as every creature that hath breath, is commanded to praise the Lord, Psal. 150.6. Then they say, none can give God thanks, but they that have received something of him, but this I grant, for what creature in heaven, earth, or sea, that hath received nothing from God? if there be none such, but all have received of him something, then let all praise him. But they say, for carnal men to pray, Thy Kingdom come, thy will be done, on earth as it is in heaven, were to pray for their destruction, but how can that be, when they pray that the will of Christ were done by man on earth, as Saints and Angels do it in heaven, both cheerfully and constantly in salvation, rather than by suffering his will upon them in hell torments for ever. Then they say that carnal men may not say. Give us this day our daily bread, for that is to be understood, The word of God which the Saints have had, and still desire, but how can this be? must we ask for so much of the word as may only suffice for a day? and doth the word of God consume in the using of it, when, not one jot of it shall fail, Mat. 5. It was the loafes that Christ said was meat that perisheth, John 6.26, 27. Again, if Christ in this petition did not teach us to pray for temporal things then how could his prayer be perfect, and why would he give thanks for meat that perisheth, if he would not pray for a blessing upon it: Then they say, here is to be understood that Christ taught them to pray for his spirit, but I say again, how much of his spirit will suffice for a day, and I hope they will not so blaspheme the eternal spirit of God, as to say it consumes in the using of it, no, It is a well of living water, springing up unto eternal life, John 4 14. then this, petition being for carnal things and not the spirit of God, carnal men may pray for them and obtain them. Then they say, if carnal men should say forgive us as we forgive them that trespass against us, in this they would seal up their own damnation, because they will not forgive others, Mat. 18.29, 30. But what of this, shall they escape damnation by not saying of it? and if they cannot, they had as good say it to obtain some temporal things, as to be both miserable in not saying of it, both here, and also hereafter, and besides the using well of these gifts in seeking them by prayer, and giving God thanks for them, is God's way to obtain better mercies; as some in ask temporal things, by that prayer obtain spiritual mercies, Mat. 9.2. Then they say, carnal men must not say, Led us not into temptation, but deliver us from evil, because they are never out of temptation. I answer, the godly are in the same condition, tempted either by the world, flesh, or the devil, continually, and they cannot escape them all together, except they go out of the world, 1 Cor. 6.9, 10, 11. than must they not pray and use the means to escape them. Then they say, carnal men are temptation itself, but I say, how can that be? For as they are Gods creatures they are good, and not to be so called, and it is but their words and deeds that tempt, for their thoughts cannot, neither is it all their words and deeds, but some of them only, and they have a natural conscience to oppose those words and deeds that are tempting to others, and why may they not pray against them, than we ought not to discourage any, but rather teach them better, for God will destroy these families that call not on his name, Jer. 10.25.  
But when they see that they cannot prevail with the godly to cast away one part of this prayer, and the ungodly to cast away all the rest, than they bring arguments that no man living aught to say those words of Christ for a prayer, first they say, it was not Christ's Doctrine, that we should say these words, but he rather spoke them to frame other Prayers by, for he saith, Pray after this manner. Mat. 6.9. I answer, although the manner and form be there taught by Christ, yet this hinders not, but these words may be used as a Prayer, as a just weight or measure may serve for our present use, to weigh or measure any thing by, and yet serve for a pattern to make another by, so this Prayer may be a pattern of true Prayer, and yet we may use the very words of at in prayer, as we do many of David's Psalms to praise God with, except they deny all Scripture words to be used as Prayer, and if they do not, why should this Scripture be denied, and when Christ saith, after this manner pray, we may as well say them verbatim, after him, as a scholar may say his lesson verbatim after his Master.  
2 They say Matthew and Luke have not the same form, nor the same words nor the same number of them, therefore not to be said as a prayer. I answer, we do not contend that the same words in the Lord's Prayer must of necessity always be used and no other, but we hold it lawful to use those words of Christ as a Prayer, either as it is recorded by Matthew or by Luke, or if we say them verbatim after the one, it is no offence to the other, and if we  in phrase from both, it is no offence to either, only we hold that the same words, or to the same purpose, may be used by us as a prayer.  
3 They say, all the circumstances of Christ in both the Evangelists, doth but teach us how to use Prayer aright, and he doth teach us the right use of almsdeeds and fastings, which is to avoid ambition, hypocrisy, and babbling, and the like, and how to come to God in prayer, as children to their parents, ask bread or fish, or an egg, Mat. 6.10. Luke 11.1.18. and to make our requests unto God for our particular wants in faith and love. I Answer, the saying of these words verhatom which Christ, hath taught us make us guilty of ambition, hypocrisy, and babbling: and in the use of these words cannot we come to God with feeling of our particular wants, as children to their fathers, and in the use of them cannot we practise faith and love, they say these things, but they cannot prove them, and till than we deny them. but will they condemn all the Saints of God that use this prayer to be ambitious hypocrites and babblers, and without feeling of their particular wants, and without faith and love. these be but uncharitable slanders without any proof.  
4 They say, that the Apostles which knew the mind of Christ did neither bind themselves to these words nor others, but still prayed according to their several occasions, as in Act. 1.24, 25.4.24 30. I Answer, although they did not so bind themselves to these words yet it will not follow, that they never used the same words as a prayer, and besides, they might go by this rule upon several occasions, for although we do not find that they did teach any to say over the Lord's Prayer, yet they used set forms of prayer in their salutations, for saith Paul, it is the token in every Epistle, so I wright The grace of cur Lord Jesus Christ be with you all, Amen 2 Thes. 3 17, 18. then is it unlawful to use the form of words which Christ hath taught us, and yet lawful for them to use their own form for a prayer, and yet they taught men according to their occasions and necessities to make their requests known to God, Phil. 4.6. than I say they must use the prayer of Christ, for it doth not hinder supplication in the spirit, although they were not always tied to say those very words in their prayers.  
5 They say, to pray in a strange tongue, the unlearned know not what they say, Then how shall they say Amen? 1 Cor. 14.16. But say they, this Prayer they knew, and would say Amen, though it were spoken in a strange tongue, therefore they did not use it in any Language. I Answer, they might use the Prayer often at Corinth and yet the unlearned not able to say Amen, because there was extraordinary Prophets, and sometimes they spoke strange languages by a special gist at such a time, the unlearned could not understand them, as at the end to say Amen, therefore Paul bids them pray in that language, that the people might join with them in their prayers, but suppose, they seldom used this in strange Languages, this might cause them not to understand it, and yet this is not sufficient to prove that they hold it unlawful to use it as a prayer, but suppose the unlearned heard them often to say it, yet they could not say Amen to it, unless they had a distinct understanding of the several words therein, that their hearts and affections might go along with him that said it, and in the conclusion witness their consent by saying Amen to it. Again, if the people when they understand it may say Amen to it, is it unlawful, or dare they say Amen to an unlawful prayer which is not supplication in the spirit, nor made in the feeling of their wants, nor in faith and love, and if they may lawfully say Amen, at the conclusion then without all question it may be said as a Prayer.  
6 They say, If Christ hath commanded to use these words in that number and order, than they sin that pray at any time and use not these words, for saith he, When you pray, say Our Father, etc. I Answer, this command of Christ showeth that he allows the use of these words, in the same number and order, that either Matthew or Luke hath recorded, yet it doth not follow that we are tied to those very words alone, and to no other in our prayers: suppose a man send his servant on a message to his friend, and command him to say to him such words verbatim, after this manner, or to the same purpose, then shall that servant be counted unfaithful or disobedient, if he use the very words without any change, or if he speak to the same purpose, when Christ sent out his Apostles he gave them a prayer for salutation, when they came to any house to say, peace be to this house, Luke 10.5. thereby to warrant them that they might use those very words verbatim, or the same for substance, and either way obey the command of Christ, so the Lord taught a form of praise to say always, the Lord be praised, Psal. 40.16. this doth allow us to use the same words, or the same for substance in other words, so here the Lords prayer may be used as the same for substance, and both ways his command is fulfilled, but they stand much upon this word, when you pray, as if it were always to be used when we pray, but they are mistaken, for saith Christ, When thou makest a feast call not thy friends, and when thou makest a feast call the poor and maimed, Luke 12.12, 13. But doth this tie us never to feast our friends, and always to feast the poor and the maimed, when the devil is cast out he saith, I will return, Luke 11.24. but when the devil was cast out did he likewise return, seven devils was cast out of Mary Magdelen, and a legion of Devils out of another, but did they return, if not, than this word, when you pray, doth extend itself to all our prayers, but then they say, if we be tied to these words, it will exclude inward desires to be prayers, but I say again, we are not always tied to say those words, although we may sometimes use them, and yet we may pray acceptably without any words or voices at all, as Moses and Hannah did, Exod. 14.15. 1 Sam. 1.13.  
7 They say that form of prayer doth plainly and fully direct and restrain our ignorant and inordinate desires unto certain heads in which whatsoever is needful and lawful to be asked I answer, although all things needful to be asked, be contained in the words of this prayer, and thousands of petitions more may be derived from it by God's people, according to their several occasions, yet it will not follow that the words of this Prayer may not be used as a prayer: Again, to say the heads are so general, that no man can rightly apply them to his particular occasions itself for in general respect and love to God's name, and Kingdom, and will, we may lawfully use these words in prayer, although for the present our thoughts do not settle upon that particular way and means by which his name may be sanctified, and his will accomplished, so the Angels wait with reverence, and with a general respect to Gods will, before they have any particular special command how to do it, Mat. 18.10. Dan. 7.10. Psal. 102.20. so Gods 〈…〉 a general respect of ourselves to be forgiven, and with a general respect of temptations and afflictions to be delivered from, although for the present we think of no particular sins or temptations, if this were not so, it were unlawful for Paul to pray at all, when as he knew nothing by himself, yet saith he, I am not hereby justified, 2 Cor. 4.4. and David prayed to be cleansed from secret sins, Psal. 19 and although those words be general, yet they may have relation to particular sins and temptations, and to particular means to glorify God, but neither, man nor Church can be in such condition, as to reach all things needful for all persons, and all occasions as those heads comprehend.  
I answer, suppose no man nor churches case can reach unto all things comprehended in this prayer, yet these words concern every Christian, than they may use it as a prayer, and if we should reject this prayer, because our condition cannot reach all things contained in it: by this argument we may cast away all prayers, blessings and salutations in the Scriptures, for if we say, Peace be unto you, Luke 10.5. The Lord bless you Ruth 2.4. Who can reach all things comprehended in these sentences, for they contain the whole covenant of grace, with all the fruits and benefits of it, than we may use it as a prayer, although we cannot reach all things that are comprehended in it.  
8 They say, if these words of Christ be used as a prayer, as well may Ministers at the end of their Sermons, and Magistrates at the end of their Instructions and Exhortations, say over the ten Commandments, because they do fully comprise all duties.  
I Answer, our question only about the lawfulness, and not about the necessity of using it as a prayer: we do not say that Ministers are bound to say over the Lord's Prayer at the end of every Sermon, nor Magistrates at the end of every instruction or exhortation: but suppose Ministers at the end of every Sermon should say over the ten Cmmandements, as formerly they have done upon the Lord's day before Catechising, and that Magistrates at the end of solemn exhortations should repeat the ten Commandments, this would rather be a testimony of their obedience to God's Laws rather than to be any transgression of it: again, there is no equality in this comparison, for the Lord in his wisdom, hath in his word taught us short forms of prayer for salutation, in two or three words, because we have every day many occasions to use them, and so we have of mutual exhortations; then what an absurd thing would it be to conclude every salutation and exhortation with the Lords Prayer and ten Commandments, it may be a hundred times in a week, yet this will not prove it to be unlawful to begin or conclude a solemn exercise in a Church o● family, with the Lords Prayer or ten Commandments.  
9 They say this Prayer of Christ is a most perfect form, wherein is no want or superfluity, then if this be the meaning of Christ to say over those words in prayer to God, than we ought only to use this and no other: For (say they) if we do, it is babbling and presumption to put any other words in steed of this prayer, that is so absolute, perfect and sufficient, and the Lord will be worshipped with the best we have, and he is accursed that hath a male in his flock, and yet doth offer to the Lord a corrupt thing, Malachi 1.14. I answer, God doth not denounce that curse upon those that do not offer the best they have in sacrifice, but against those that offered corrupt things contrary to the Law, Levit. 1.3.10. But this chief crosteth Hypocrites, who pretend that they love God, when they do not; but for a man that had a Kow and two sheep, Esay 7.22. He was not required to offer his Kow, because she was the best that he had: or if a man had ten sheep, he was not bound to offer the best of them, only the Law required it should be without blemish, and then he might take the tenth as they pass under the rod, Levit. 27.32, 33. Then, if this Text prove any thing to cast away all other Prayers, but this of Christ, than they must prove them all, but this to be corrupt things, like the torn and lame sacrifice: for although this prayer of Christ be more excellent than any of ours, yet this will not nullify and make ours void, no more than the excellency of one sacrifice will make void another that hath not the same degree of goodness in it: yet this is beside our controversy, for hitherto they have argued, that it was unlawful to use this prayer of Christ at all as a prayer: and now they seem to argue, that all other are unlawful but this prayer of Christ, because it is so perfect and sufficient, that there is neither want nor superfluity in it, and yet before they said, there was so much superfluity in it, that neither man nor Churches case could reach it, and therefore they said, it was not lawful to say it for a prayer, and another time they said, it was too short to reach all men's conditions and occasions, and therefore unlawful to use it as a prayer. Thus we see their arguing is mere caviling and not to be regarded of those that love the truth, and those words of Christ may be blessed as a prayer, notwithstanding all their cavils made against it.   

CHAP. V.  
This Chapter contains a Disputation with the Anabaptists, about the Magistrates power, in commanding those of a contrary judgement to conform with us in our public worship, or to punish them in case of refusal.  
THey say, if a Magistrate command those of a contrary judgement to conform with them this would make them sin against their conscience as Hypocrites, I answered, that to come to the public Assemblies is from the Magistrate, but to be Hypocrites is from themselves, as when a man spurs his horse, if he go it is from the man, but if he halt it is from himself, than the cause of hypocrisy is in yourselves, and not in our godly Magistrates for commanding you to come to our public Assemblies. Again, they command, but the outward man as his words and actions, and his bodily presence there, but they have no law can reach their conscience to command it, nor to inflict any punishment upon it, in case of refusal, it is God that requires truth in the inward parts, Psal. 51.6. and to obey from the heart, Rom. 6.17. For he sees not as man sees, he looks on the heart, 1 Sam. 16.7. if they be hypocrites, it is for want of sincere obedience to God from the heart, but if they bring those excuses to the Assembly, they have done all that the Magistrate commands them, than they do not make some Hypocrites, but suppose, they commanding these of a contrary judgement should accidentally make them hypocrites; yet so far as they obey, they shall lose nothing by it: if they obey outwardly, they may by that receiv blessings, as Ahab did, 1 King. 21.29. The judgement was removed from his days, and the Pharisees had a reward, Mat. 6, 5. But those that obey from the heart shall receive spiritual and eternal blessings, For every one shall receive according to his works, Psal. 62.12. Job 34.11. though not meritorious for it, yet according to it, whether it be done in hypocrisy or in truth; then is it not better to conform in outward obedience to obtain outward blessings, then to be both miserable here and hereafter: and shall we blame them that seek to pull us out of any danger, and to procure for us, although but outward blessings. Again, it is better to sin in using the means tending to salvation, then to sin in that way that takes Lold on hell, Prov. 7. For if you cast off Magistrates authority, you will in time kill the Saints of God, and think in your conscience that you do God good service, John 16.2. then bring your conscience to the word, and not the word to your conscience, lest you exalt your conscience above the word. Again, when all are brought to the means of salvation, it may please God to make those means effectual coming to the posts of wisdom's doors they shall be blessed, and to the pool they shall be cured.  
Now I shall prove that Magistrates have power to command those of a contrary judgement to conform with us in public worship; or to punish in 〈◊〉 refuse to obey such laws as shall be made for the preserving of peace both in Church and State, this they have good warrant from Scripture, for King Ass. commanded Judah to seek the Lord God of their Pathers & to do the Law and Co●mandement, and Jehoshaphat sent Princes, and with them Levits to teach in Judah, & reformed government in matiers of the Lord, 2 Chron. 14.4.17.7, 8 9 & 19.11. And Manasses commanded Judah to serve the Lord, and they kept the Passeover according to the commandment of King Josias, Chap. 31.4.35.16. Here than it is plain that Magistrates have power to command obedience to the public worship of God in relation to the Church, now we shall see their power to punish those that are disobedient the Lord said to Moses, Take the heads of the people and hang them up before the Sun, that bowed down to the gods of Moab, Numb. 25.2, 3.4. And joash ordained, that if any man did plead for Barnes, he should be put to death, judg. 6.31, And Asa punished his own mother for having an Idol in a Grove, 1 Kings 1● 13. And when jehu destroyed Baal out of Israel, with all his priests and worshippers, the Lord said, Thou hest done well in executing that which was right in 〈◊〉 own eyes, 2 Kings 10.28, 30. And josiash put down the Idol 〈…〉, yea, be slew all the priests of the high places, and burned their bones upon their 〈◊〉, 2 Kings 23.5, 20. Thus they may see that Magistrates had this power to command obedience to the public worship of God, and to punish the disobedient, and if they have lost this power, let them prove when and how they come to lose it.  
Secondly, the jews had the same Law of God contained in the ten Commandments as we have, and they had the same Gospel as we, for saith Paul, the Gospel was preached to Abraham, Gal. 3.8. and Peter saith, For this cause war the Gospel peached to them that are dead, 1 Pet. 4.6. only it was to them in 〈◊〉 types and shadows, and to us more clcerly manifested, yet they were 〈◊〉 by the same Christ as we, for there is but one way to heaven. jer. 32.39. Then why 〈◊〉 not our Magistrates have the same authority in relation to the Church as they had, but this man denied that the jews had the Gospel, or that faith was of absolute necessity for salvation, flat against the Scripture, joh. 3.16 19, 36. Heb. 11.6. but they having found out some new way contrary to the old and good way, in which our fathers walked and were not confounded, Psal. 22. They must 〈◊〉 have new Magistrates, with less authority in relation to the Church, to command obedience to the public worship of God, or to punish the opposers of it.  
Thirdly, if Magistrates under the old Testament had this power, then much more now under the New, because now they have greater obligation to command obedience, and to punish the opposers of it then they had, because The Covenant of grace is now more manifest than it was to the Jews, and if our Magistrates had not that power, which the Magistrates in the old Testament had, our church would not be in so safe a condition now, as it was under the Old Testament.  
Fourthly. Kings and Queens must be as nursing fathers and mothers to the Church, Esay 49.22. but shall Kings and Queens have no authority about the Church when they lend their power to assist it, and shall fathers and mothers have no command in relation to the Church? and shall nurses have no power to feed their children? Jehoshophat sent Ministers to teach in Judah, and saith the Lord, Cyrus is my shepherd, then shall not he defend the Church as a shepherd doth his flock? David fed them according to the integrity of his heart, and guided them by the skilfulness of his hands, Psal. 78.72. but while the Lord looks for a man to make up the hedge, Ezek. 22.30. and saith, he shall be called the repairer of the breach, Esay 58.12. In the mean time, these men throw open the gap to the ravening lion, which shows how insufferable they are in any Christian Church, yea, they be but like vipers, both to Church and State.  
Fifthly, Princes in Scripture are called Saviour's to Zion, and such are foretold to be in our days, Obad. 21. But how can they be Saviour's to our Church, when they must neither command obedience, nor punish those that oppose it, but God commands to punish those that entice others to Idolatry, Deut. 13.6. if they do not, they are guilty of other men's sins, 1 Tim. 5.22. and they carry the Sword in vain, Rom. 13.4. and God will have something against them for suffering Jezabel to seduce the servants of God, and for suffering the doctrine of Baalam, and the doctrine of the Nicolaitans which God hates, Revel. 2.14, 15, 20. The very Heathens will punish those that oppose their Religion, and shall not Christian Magistrates do as much for the true Religion as they do for a false Religion.  
Sixthly, We are commanded to pray for Kings, and all those in authority, that we may lead a quiet and a peaceable life in all godliness, 1 Tim. 2.3. But if they have no power in relation to the Church, to command obedience, and to punish the opposers of it, than what a vain prayer would this be? but he that rules over men must be just, and not only so, but ruling in the fear of God, 2 Sam. 23.3. I know, saith the Lord, that Abraham my friend, will command his household to do judgement and justice, Gen. 18. And we must obey for conscience sake, Rom. 13.7. but not bringing the conscience in obedience to man's precepts, but we must obey men in conscience of obedience unto God that commands it. Tit. 3.1. Then let them take heed how they despise government.  
But then because the Magistrate's power is a burden to this man, and he would fain ease himself of it, therefore he propounded some Queries.  
1 He would know, whether the whole ground of the Jews worship, for matter and form, was not in plain precepts and commandments, and taught them by the Prophets, as they had immediately received it of the Lord, to this I grant affirmatively that it was so, but then he would know, whether any Ruler, Governor, or King of Judah either did, or lawfully might set up, altar, or change either matter or form of that worship, and to compel the people to obey it, or to inflict a penalty upon any in case of disobedience: I answer negatively, that no King of Judah did or ought to set up, alter, or change, either matter or form of God's public worship, yet the Kings of Judah both did and ought to command obedience to that matter, and to that form of public worship, that was set up and received from the Prophets, as they received it from the Lord, and also they both did and ought to punish those that were disobedient to that form that was set up by the Lord, as all those Scriptures before quoted witness, and so our Magistrates may and aught to compel obedience to the outward form of the worship of God in relation to the Church, although their power be not in the Church or over the Church, but only assistant to the Church, than they may command obedience to it, and punish those that despise or abuse it, yet I grant they never had nor shall have power to alter the form or matter, or to add any new matter to it, nor take any matter from it, this belongs to Christ alone, the head and King of the Church, but I say again, that Magistrates have power to command outward obedience to that form that Christ hath set up, neither may the matter of any ordinance be taken away or changed, or new inventions of our own added to them, and so for the matter of the Sacraments, we must neither take away the bread nor the wine, nor add any thing else, and so likewise for the persons, the subject matter of the Church, they must be the seed of Abraham, neither may a Turk be admitted, unless he will leave his Turkish Religion, he is not fit matter for it, yet all this hinders not, but Christian Magistrates may command Christians being already in the Church to obedience, and to punish those that are disobedient to the Church.  
2 He would know whether the Jews government now under the Gospel pertain to Gentiles any more than the matter and form of the worship, and if their government, why not all, both the Church and State, and if all, whether the neglect of any be not under the curse, especially so much as is under the letter of the Law. I answer, the Jews Government both in Church and State, as it was the Judicial Law, it ought to be obeyed of none but Jews only, and as much as their Law was but ceremonial, the matter was calves and lambs, and the Altar and Temple, and the form was sacrifices, and divers washings, etc.  
But now Christ the King of the Church is come, he ●ath taken away much of the matter and form of their public worship, and now all Kings and Rulers being his deputies, ●●●st give their power to the Church, to defend that matter and form that Christ the King of it hath set up, and appointed to be thematter and form of it, but while he pleads for the Jews matter and form he smells rank of Judaisme, yet it is like the Jews when they are called may have their own positive Laws for their own Commonwealth, as our positive Law is the Law of England, But we are no more bound to the Jews positive laws, than they are bound to our positive Laws, although those are written in the Word, and ours are not, but besides the ceremonial law that ended by Christ, and the Judicial law that was made particularly for Jews, they had also the eternal moral law, and what their Magistrates did in obedience to that, our Kings and Magistrates are bound to the same as well as they, and it was in obedience to that law, that they commanded uniformity in public worship, and punished the disobedient, and further I say, that our positive laws bind our Magistrates and people as strongly being grounded on the moral law, being the law of nature, as the Jews positive laws bound them, although theirs was written in the Word, and ours are not.  
Thirdly, He would know whether the matter and form of the worship of God under the Gospel, lies not in as plain precepts and commandments as the matter and form of the Jews worship, and whether to urge and compel men to any other be not sin.  
Here I shall first grant, that the matter and form now, is in as plain precepts and commandments as the Jews was, and to compel men to any other is sin. But here lies not our controversy, for our Magistrates neither command other things than CHRIST hath appointed to be the subject matter of the Church, although themselves, most abominably, brought a Cat to the Sacrament. Neither do we admit Infidels or Turks unless they leave their Religion, and become Christians, neither do we take away the bread or the wine, or change them, or add any thing else to them, not do we take away or change any other ordinance, but themselves have cast away much of the subject matter of the Church being esteemed of them but as reprobates, although many of them be the dear children of GOD, unless they please then humours, and they have cast away the Ordinance of singing of Psalms, and all family instructions, admonitions, prayers, watch over one another in love, and building up one another in faith. Thus they have almost cast a●●y both matter and form of the true visible Church, when as they cannot ta●e us as wanting any Ordinance, nor of having any supersluous of our own devising.  
Then if Magistrates should command any other matter or form, they would sinne in to doing, yet it will not follow that when Magistrates command the same that CHRIST hath set up that then they should sinne. The Lord said to Moses ', The Magistrate gather the people together, both men, women, and children, and the stranger that is within the gates, that they may hear, and that they may learn, and fear the LORD thy GOD, and observe to do all the words of this Law, Deut. 31.12. and saith Christ compel them to come in, that my house may be filled, Luke 14.23. than I hope it will not trouble your consciences to be compelled to hear the word, which is the only way to know the Covenant between God and Christ in our nature, and when it is known, it will bereceived, They that know thy name will trust in thee, Psal. 9.10. yet the Magistrates will not command you to believe they are not Lords of your faith, but they may be helpers of your joy, but saith is the gift of GOD, the Magistrate only commands to come to the paths of wisdoms doors that we may be blessed, Prov. 8.33. this is the way to come in to the Covenant of Christ, the Lord of the Church, and when this is done, we need not make another Covenant with the members, as they d●e at New England, and if they were in Covenant with Christ, as they pretend the members need not make such soldering, for a Christian hath right to all Churches, as well as to one Church, and needs not way● for the members ad●mttance, although their Lordly pride besuch, while they pretend humility, that they will not allow of it.  
Lastly, he would know whether any people under heaven have power to frame the outward government of the Church so perfectly, that it shall neither have sin nor failing in it, i● not then saith he where is there power to command obedience to that which is sinful. I answer, It is true, none have power to frame such a government that hath neither sin nor failings in it, therefore the Parliament doth not take upon them to frame any government for the Church, because as I said before, their power is not in the Church, nor over the Church, but in relation to the Church, as lending their power to assist it, therefore they have called the assembly of Divines to search the Scripture, to see what government Christ hath appointed for his Church, who is the Lord and King of it then there business is only to search this our and then the Parlinment by a positive Law of the Land will command that this government shall be observed, and no other but when all the Assembly, or the greatest part shall conclude upon one way of government and the Parliament hath established that Government by a Law of the Kingdom than I say, although there shall be some failings in it, yet it being as near the rule as all our Divines upon diligent search can find out, and the Parlian●ent hath made it a Statute to be observed, it must be obeyed, and all those Scriptures and Reasons before alleged serve to confirm it, and those that will not, do the Law of GOD, and the Law of the King, let judgement be executed speedily upon him, whether it be to death or banishment, confiscation of goods, or imprisonment, Ezra. 7.25, 26. and then it will be but a weak excuse to renounce a positive Law of the Land upon this ground, saying, It is not perfect without sin or failing, therefore I will not obey it, by this argument they may renounce all our Laws and Magistrates, for no humane Ordinance nor Magistrate can be without sin or failing, then, by their argument, both must be cast away, and so live like sons of Belial, without any government, but this shows how unsufferable that faction is, to be among Christians.  
But suppose, they should have free leave to frame their own government, what they would have, upon condition it should be confirmed by an act of Parliament, I am confident they would not agree to have it done, because they all seek to have a gap open to turn to what Heresy they please, This also shows how unsufferable they be amongst us. But suppose they were willing to have such a government established as they should like of, than I would know why a whole assembly of faithful, learned, wise, godly, and pious men should be denied that which they will grant to a few, and some of them factious; and others heretical, nay, why will they not grant our Assembly so much as they grant to one single man, who setteth up what government he pleaseth, and they all freely obey him, when he aims at his own ends, to gather Churches that he may vent his Heresy and faction, which is a thing to be abhorred of all godly Christians, being more enslaved to him then ever they were to the Prelates, if they had but eyes ●o see it. The mean time all may see how these men despise the Magistrates power in relation to the Church, when they command obedience to it, or punish the opposers of it.  
FINIS.