THE ANABAPTISTS GROUNDWORK For Reformation: OR, New Planting of Churches, That no man, woman, nor child, may be baptised, but such as have justifying Faith, and do make profession thereof, before, to the Baptizer, Found false, with all things depending thereon.  
As being contrary to the Scriptures, and to the Examples of CHRIST and his APOSTLES, Which was, that they all who gladly received the Word, were baptised, though they had not yet justifying Faith.  
Proved by several Arguments.  
Whereunto one T. L. a principal Baptizer, (and Apostle in their account) hath given his Answers.  
Unto which Answers, Replies are also made by I. E. And some Arguments annexed, proving, That the Children of all such believers as were baptised, and so received into the Church, might be baptised, and received also.  
With a brief declaration what the true Reformation is, and shall be, fare above these Anabaptists, and all such carnal bvilder's conceits.  
And who the two Witnesses of God are, by whom chief it is to be performed.  
Imprimatur. james Cranford,  
London printed by M. Simmons in Aldersgate-street. 1644.   

The Preface to the Reader,  
GIving him to understand the occasion of this that followeth, which was, first upon some little speech had with three or four of these Anabaptists, about their opinions and practice, some of them saying they could bring men who had as sufficient gifts and authority from God to preach and baptise, as the Apostle Peter had, Acts 2. To which saying it was replied, That if they could bring such a one, he was worthy to be harkened unto. And they answered, That they could bring many such. And it was replied again, One such a one would be sufficient. So that he were one of the best and most able.  
And so the time and place being appointed, there came divers of them, whereof one sat him down at the Tables end, as to be the chief speaker.  
So it was told him what some had said, and he was asked, if he did profess so much of himself, or no; which he did seem in part to deny: But yet professed, that he had as good ground and authority from God for that which he undertook to do and practise, as the Apostle Peter had for that which he did.  
And so hereupon some speeches passed between us touching the rule for baptising: and the first principle or groundwork affirmed by T.L. was, that every one must first have justifying faith, and profess the same to the baptizer, and he so judge of him before he might be baptised.  
Which was opposed and answered, That the receiving of the word gladly, was sufficient for outward Baptism, though justifying faith were yet wanting. The question being concerning men and women of years.  
But T. L. was (by some of his company) hastened away, because many people stayed at his house, as they said, to hear him preach that evening; by which means our Speech was broken off, and he went his way.  
So upon these occasions the arguments which follow, were written and sent him, and he hath returned his answers unto them; unto which answers replies are also made. And some arguments after them, to prove that little children may lawfully, according to the rule of the word of God, be baptised.  
And also a brief declaration what the true reformation is and shall be, fare exceeding in spiritual and heavenly respects, the corrupt conceits of these Anabaptists, and all other such like earthly and carnal bvilders. And who the two witnesses of God are, by whose means chief it is to be performed. All which I refer to the consideration of the judicious Reader; desiring of God, that he would give him his holy Spirit of truth to lead him into all truth. And so I rest  
his Christian friend, I. E.   

The Anabaptists Groundwork for Reformation, or new planting of Churches, found false, and disproved.  
BY certain Arguments, proving by the Scriptures and Practice of Christ and his Apostles; That a Teacher sent of God may Baptise such as gladly receive the Word, though they have not yet justifying Faith, and therein do according to the rule of Christ.  


The Inquiry of T. L. to this.  
I make inquiry, What rule any Teacher hath, to distinguish a person gladly receiving the Word from one concluded by him in his own knowledge, void of justifying Faith at the same time, and he to baptise the same; if no rule, then it's transgression so to do, because, Whatsoever is not of Faith is sin, Rom. 14.  

The Reply of I. E. to this Quere.  
To this I reply and say, Christ's example is a rule sufficient, Christ did distinguish in his own judgement, at the same time, and baptised such as gladly received his Word, though he knew they had not justifying Faith; and upon the ground of Christ's example, such as he sends, may, and so do it of Faith and not sin; but T. L. denying this, and practising otherwise, without example or rule from Christ, doth it without faith and sinneth.    

The first Argument of I. E.  
If Christ did baptise, or cause to be baptised such disciples as he knew had not justifying Faith, than such as he sends may, and not do contrary but agreeable to the Rule, because what Christ did, was agreeable, and not contrary.  
But Christ did baptise such Disciples as he knew had not justifying faith, as it is manifest by these Scriptures, John 4.1. john 6.64, 65, 66. Therefore such as he sends, may.  

The answer of T. L.  
I answer, by distinction of Christ's practice from ours in respect of his knowledge above his Ministers; in which respect it was not agreeable, but above the rule given to the Ministers of Baptism, and therefore, his practice in reference to his knowledge, no rule for his Ministers in reference to theirs. And thus is your first argument refelled.   

The Reply of I. E.  
This distinction of T. L. in putting such a difference between Christ's practice, and the rule given to his Ministers in respect of his knowledge, is utterly false: for the more perfect Christ's knowledge was, the more perfect was his practice, giving his Apostles and Ministers an example for them to follow.  
And although they could not follow him in the measure and fullness of his knowledge, he being God, and knowing all things; yet as he knew how to distinguish and put a difference between such as gladly received his word, and so fare became his disciples, fitted to be entertained into the outward state of the Church by outward Baptism, and this kind of believing; and such as afterward by a more excellent gift of the Spirit, did eat his flesh, and drink his blood, believe in him unto justification and life: So he gave gifts to his Apostles, and such as he sent, whereby they were able to discern and distinguish between persons and persons, between faith and faith; and knew that they which gladly received the word, were to be baptised, though yet wanting justifying faith. And so according to Christ's example, through the grace and gift given them, they practised, as Act. 2.4. Act. 8.12.13. where they baptised such, of whom some fell away, as also some of them did whom Christ baptised, and some continued, having obtained a more excellent precious faith, by a more excellent and more peculiar gift of of the Spirit, as is evident by joh. 6.66, 67, 68, 69. Act. 4.31, 32, etc. Acts 1.2, 3. etc. Act. 14.15, 16, 17, 18.19.20.  
If Christ had intended to give a rule to his Ministers, that they should baptise none but such as had justifying faith, than doubtesse he having perfect knowledge, would himself have baptised none but such only, and would have given strait charge to his Ministers (as Paul did in another case to Timothy, 1. Tim. 5.22. Lay hands suddenly on no man) so unto them, Beware that ye baptise no man suddenly, but stay till he show that precious faith by his works, and words of his mouth, proceeding from the good treasure of his heart, which is the fruit whereby ye shall know it and him also, that his heart is purified by that faith, and then baptise him. If T.L. could show such an example of Christ, and rule for baptism, as this, he might say something to his purpose; otherwise, nothing. And as for his boast of refelling the agument, I leave it to the reader to consider how he hath done it.    

The second Argument.  
If the Rule of Christ had been to baptise none but such Disciples as were to be judged to have justifying faith: Then would not Christ have baptised any that he did not so judge of. But Christ did baptise such as he did not so judge of: Therefore that was not the rule.  

The answer of T. L.  
I deny the Major Proposition, because Christ's knowledge was above the rule given to the Ministers.   

The Reply of I. E.  
Here again T. L. makes Christ's knowledge a ground for him to practise above the rule (as he calls it) given to the Ministers, as if Christ were so unmerciful as to enjoin his Ministers a rule to observe, which he knew they could not; and that himself though he could, would not, that he might by his knowledge give them a contrary example not for them to follow, though he knew they could; but that they must necessarily either judge that to be, which is not, or that they were utterly ignorant of; and so sinne not doing it of faith. This is the consequence of T. L. his doctrine.    

The third Argument.  
If Christ or his Apostles had taken it for granted, that all whosoever they baptised, had before it eaten Christ's flesh, and drunk his blood, believed in him unto justification and life; had received his Spirit of adoption, and so judged of them; Then did they contradict their own judgements in saying to some of them so soon after, Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you, joh. 6.53. There be some of you that believe not, joh. 6.64. He that hath not the Spirit of Christ, the same is none of his, Rom. 8.9. Some of you have not the knowledge of God, etc. 1 Cor. 15.34. I fear lest when I come, I shall not find you such as I would, etc. 2 Cor. 12.20, 21.  
But neither Christ nor his Apostles may be said to contradict their own judgements: Therefore they did not so take it for granted, nor so judge, neither was it the rule.  

The Answer of T. L.  
To which I answer, first, that some of your Scriptures quoted, prove not your proposition; because that although a man have justifying faith, another may say unto him, Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. And this may be said to him also, He that hath not the Spirit of Christ, the same is none of his.  
Secondly, I answer, that neither Christ, nor his Apostles, did require any to be baptised, but such as did profess they had justifying faith: and therefore if there were any contradiction, it was in them that did profess to have justifying faith, and had it not, and not in Christ, nor his Apostles.  
Thirdly, I answer, That although Christ did not take it for granted, nor so judge of all that were admitted to baptism to have justifying faith, when they were admitted; because he had power to discern above the rule given to the Ministers of Baptism; yet the Apostles did, at the time when they were received to baptism, though afterward some did discover themselves destitute thereof. And therefore it was the rule.   

The Reply of I. E.  
To the first, where T. L. denieth some of the Scriptures quoted, to prove the proposition, and allowing the rest, he thereby grants the proposition proved, but the places he excepts against, prove it also: For if Christ had so judged, and taken it for granted, than he would not himself have said, Except ye eat the flesh of the Son of of Man, and drink his blood, ye have no life in you. There be some of you that believe not. Neither would Paul have said to one that he judged to have the Spirit of Christ, and to be his as in the way of suspicion; He that hath not the Spirit of Christ, the same is none of his: For Paul did not judge when he judged, upon seeming shows, or thinking, but of knowledge, upon sure evidence. So that these places as well as the rest, do prove the Proposition true. That if they had so judged, as T. L. would have it, than did they contradict their own judgements.  
Secondly, where he saith, That neither Christ nor his Apostles did require any to be baptised, but such as did profess to have justifying faith, and so making the contradiction to lie in them that professed they had it, and had it not. T. L. here speaks, as if indeed Christ and his Apostles did enjoin the people to make such a profession when they were to be baptised, else they might not be baptised, and so enjoin them to profess a lie, and themselves to believe it, and so judge upon their profession: which is very false and wicked for any to speak or think. Neither was Christ or his Apostles so unwise, as to judge or conclude in their minds, upon such an uncertain profession.  
For although there were some that had justifying Faith, were true Israelits, such as worshipped God and wrought righteousness, as Nathanael and Cornelius, the Eunuch, Lydia, etc. who might give such testimony of that precious peculiar faith, as that (although they were not yet so much as Disciples of Christ) both Christ and his Apostles might (and that truly) so judge of them. And when they had preached Christ now come, and his Gospel unto them, and they gladly receiving it, they might baptise them, which before they might not, though they had justifying Faith, and that they knew it. Although I say, these could give such a testimony of that special faith, as that not only Christ, but also his Apostles after him, could rightly judge of it; yet was it not the rule for outward baptism, neither did they, nor could they so judge of all whom they baptised; neither did they require such a profession from them as T. L. would have it.  
Thirdly, whereas T. L. saith, that although Christ did not take it for granted, nor so judge, yet the Apostles did; which to prove, he quotes Phil. 1.7. the words are these, Even as it is meet for me to think of you all. Whereby T. L. would make Paul like unto himself, to put no difference between judging upon knowledge and confidence, and thinking well upon some kind of hope or probability. Wherein he greatly wrongs the Apostle.  
For the Apostle, he directing his Epistle especially to the Saints, (as his usual manner was to all other Churches) so unto the Saints in Philippi, of whose fruit he had had good experience, judgeth confidently of many, thinks well of all that he writes to, and says of others clean contrary, For many walk, of whom I have told you often, and now tell you even weeping that they are enemies to the cross of Christ, wh●se end is destruction, etc. Phil. 3.18. So that this place serves nothing at all to prove, as T. L. would have it, that the Apostles took that for granted to be, which was not, and judged contrary to Christ's judgement.    

The fourth Argument.  

Which is to prove, That such a belief as those disciples had that fell away, mentioned Matth. 13.21.22. joh. 16.64.65. Acts 5.1.2. Acts 8.17. is sufficient for outward baptism.  

To this preface of the Argument T. L. first answers, saying,  
To which I answer, that it is sufficient in respect of the Minister, who cannot but conclude them to have justifying faith by their profession, till they manifest the contrary; but not sufficient in respect of the subject requiring Baptism.   

The Reply of I. E. to this.  
In this answer T. L. speaks again, as though Christ's Ministers were bound by the word of the Lord, and their own consciences, to conclude the glad receiving of the Word, such a belief as men may have & fall from, and so perish, to be justifying faith, and the people so to conclude of it in themselves, and profess. So upon their profession being a lie, the Minister is to conclude a lie for a truth, and so baptise them: Whereas (if the people had been so ignorant, and bold, as to conclude their glad receiving the word, or belief which they might have and yet fall away, and perish, to be true justifying Faith, & profess as much) yet the true Ministers of Christ, especially the Apostles, they understood better, and knew justifying Faith to be a more excellent thing, and therefore would have reproved their ignorance and boldness and informed them truly what justifying Faith was, and the necessity of it, according as Christ and his Apostles did afterward very often, and that with many exhortations and tears, as the Scriptures witness, knowing that their gladly receiving the word, that common belief and outward baptism, was not sufficient to salvation. T. L. quotes for the ground of his opinion & doctrine, Luk 14.33. which how it serves for his turn, you may see.    

The Argument itself.  
That which the holy Ghost hath by the Evangelist Luke written down and affirmed of Simon Magus, he knew to be true, and we are bound to believe it. But the holy Ghost hath by the Evangelist Luke, written down and affirmed, that Simon Magus also, as the other of Samaria, believed and was baptised. Therefore such a belief as Simon Magus had, was, and is sufficient for outward baptism, according to the Rule.  

The answer of T. L.  
I answer, true, in respect of Philip, who when he baptised him, did not know but that he had justifying faith; but in respect of Simon himself not so.  
Secondly, I answer, that as Luke affirms of his Faith, so he affirms of his being in the gall of bitterness, and in the bond of iniquity.  
As the state of being in the gall of bitterness, and in the bond of iniquity, doth not present a person a fit subject for baptism in Luke's esteem, no more doth such a Faith as doth not distinguish a person from such a one. The former I suppose you will grant: Ergo, Luke doth not esteem such a belief sufficient for baptism, according to the rule, in respect of the subject baptised.  
Thirdly, by this reasoning it will follow, that a person which in case were in the Church, should be excommunicated out of the Church by the rule, should be received into the Church by baptism, which is contradictious.   

The Reply of I. E.  
Here again T. L. grants such a belief as Simon Magus had, sufficient for outward Baptism, in respect of Philip, who when he baptised him, did not know but that he had justifying faith; but in respect of Simon himself not so.  
Where he maketh ignorance, which he falsely chargeth Philip with to excuse him, but not Simon Magus, though he were far more ignorant than he. And yet T. L. in his ignorance, (for I will not say he doth it with knowledge) chargeth Philip with two several great sins, making him guilty of them both, in that he saith Philip did not know but that Simon Magus had justifying faith when he baptised him.  
For if Philip was to have known, and did not know that Simon had justifying faith, and yet judged and concluded that he had it, which is T. Ls. doctrine for the rule. Then did Philip sin, in so judging and concluding, not doing it of faith, because whatsoever is not of faith is sin, as Paul saith, Rom. 14.  
But Philip did not know that Simon had justifying faith, & yet he baptised him. Therefore T. L. chargeth Philip with two great sins at least, first in judging and concluding Simon to have that which he had not; and secondly, in his baptising him upon the same also, not of faith.  
For, if to eat and not of faith, that is to say, not of a full persuasion in the heart, be sin, as Paul saith, Rom. 14.23. then much more to judge and conclude in so great a matter, as justifying faith to be in a man when it is not, and to baptise him also, and not of faith, is sin.  
But it is otherwise then T.L. teacheth: Philip did know assuredly, and judge and conclude rightly of Simon Magus, that he did believe as the other of Samaria believed. So as that according to the rule and example of Christ, he might be baptised, and was.  
And whereas secondly, T.L. invents a kind of Argument against the Evangelist Luke, from the Apostle Peter's words to Simon Magus, written down by Luke, Thou art in the gall of bitterness, etc. saying, As the state of being in the gall of bitterness, and bond of iniquity, doth not present a person a fit subject for Baptism in Luks' esteem, no more doth such a faith as doth not distinguish a person from such a one; and hereupon wickedly but cunningly concludes, that Luke did no more esteem the faith that Simon Magus had by the preaching of Philip, and his seeing the miracles that he did through the name of Christ, a gift of the Spirit of God, sufficient to make him a fit subject for Baptism, than he did his being in the gall of bitterness, and bond of iniquity, through the spirit of Satan sometime after.  
All one as if T. L. should say and argue to prove, that Judas his treason against Christ so wickedly acted by him, when the Devil was entered into him, so long after he had through the word of Christ, and gift of the holy Ghost, believed, and was baptised, made him as fit a subject for baptism, as the faith that he had when he was baptised, in the esteem of Luke and the rest of the Evangelists that writ of him, which were very blasphemous to speak, or once to go about to argue to such purpose.  
And whereas T. L. in his third place saith, By this reasoning it will follow, that a person which in case were in the Church, should be excommunicated out of it by the rule, should be received into the Church by baptism, which were contradictious.  
In this T. L. saith true in respect to his own reasoning: for if Simon Magus his being in the gall of bitterness, etc. made him as fit a subject for baptism, as the faith he had when he was baptised: then he was now well fitted by T. L. his arguing to be baptised again; and it is very probable, if one may judge upon probabilities, which is T. L. his rule, that he hath baptised some such persons himself again and again.  
And let me ask T. L. if it be not contradictious for a Baptizer, though as great an Apostolic one as himself, to judge all that he baptizeth, to have justifying faith, and to be a Church of regenerate Saints, and yet be but a Church of hypocrites, for any certainty of judgement he hath to the contrary.     

The fifth Argument.  
If Christ and his Apostles knew that there were and would be in the Church such believing Disciples baptised according to the rule of Christ, as would be like the stony and thorny ground, as well as good ground, hypocrites, and such as would offend the little ones that believed in Christ, and despise him, hold heresies, etc. and that it must needs be so, that they which are approved may be known: Then did not Christ nor his Apostles judge and account all that were and would be in the Church, to be of the little ones that believed in Christ, of the approved ones.  
But Christ and his Apostles knew that there were and would be such in the Church, as well as of the little ones, the approved ones, as it is evident by Matth. 13.21, 22. joh. 6.64, 65. Acts 5.1, 2. Acts 8.13. Acts 20.29, 30. Matth. 18.6, 7. 1 Cor. 11.18, 19 and sundry other places. Therefore they did not so account and judge of all.  

The Answer of T. L.  
I answer, this argument confounds things that are to be distinguished: First, we must distinguish between the judgement and account of Christ, which was above the rule given to the Apostles to judge by, and the Apostles judgement according to the same rule.  
Secondly, we must distinguish between being, and what possibly they might be, and the Apostles judgement in relation to both.  
Thirdly, we are to distinguish between the whole jointly, and the parts severally, and the Apostles judgement in relation to either.  
Lastly, we are to distinguish of the persons in respect of the time of their coming for baptism, and the time of their continuance in the Church. These things thus premised, the answer is easy.  
First, that Christ knowing things infallibly, did not account of all that were admitted into the Church by baptism, to be true believers; and approved, and yet no rule to baptise any other but such as were so judged when they were admitted, by them that admitted them, and none of the places alleged do prove the contrary.  
The Apostles indeed might judge that those whom they conceived to have justifying faith according to probability, might possibly be destitute of it according to certainty.  
And that although there were contentions, and some great faults in the Church in the general, so concluded by the Apostles; yet not determined who were the particulars always that caused the same, might leave the search of that to the Congregation, who were to censure them accordingly. And also having found the particulars, they being in the Church, the event of private and brotherly admonition and reprehension, must be tried before they be excommunicated. Whereas, if they were not of the Church, they must manifest repentance for every evil known, before they be received to baptism. Matth. 3.6. Act. 2.38.   

The Reply of I. E.  
First, where T. L. saith, the Argument confounds things that are to be distinguished, he speaks not truly, it confounds nothing, only it proves sufficiently that Christ and his Apostles did know, and so may we by their testimonies and our own experience, that there always were, and would be in the Church, baptised according to rule, such as the places quoted do describe, and that the Church in the outward state thereof generally considered, was never, nor is otherwise to be judged of.  
There will be false brethren, false teachers, hypocrites, such as hold heresies, stony ground, thorny ground, covetous persons, lovers of this present world, proud, boasters, lovers of pleasures more than lovers of God, carnal corrupt persons, whose belly is their God, minding earthly things, having eyes full of adultery, contentious, etc.  
And also of Gods elect, some yet remaining, like some of the former & of them unregenerate, and some regenerate sanctified one's justified by faith in jesus Christ, whom the holy Ghost calleth, good ground, trees of righteousness, the children of wisdom, the children of God, the called of God in jesus Christ, beloved of God, Saints by calling, sanctified in jesus Christ, the Church of the living God, the pillar and ground of truth, the body and spouse of Christ, living stones built on jesus Christ, the chief corner stone; a spiritual house, a Kingly Priesthood which do offer up spiritual sacrifices acceptable to God by jesus Christ: and of whom Christ saith, And upon this rock will I build my Church, and the gates of hell shall not prevail against it, etc.  
For although the other evil sorts are altogether with these, in the outward state of the Church, partaking with them in common things, yet these only properly and truly, spiritually and inwardly considered, are the Church of the living God, his Temple and Tabernacle. And to this Church do all the most special peculiar privileges and treasures, graces, gifts, and promises belong.  
And when the Apostles wrote their Epistles to the several distinct Churches, as that of Rome, Corinth, and the rest, they directed them chief to these who were beloved of God, called to be Saints, sanctified in Christ jesus, as appeareth plainly, Rom. 1.7. 1 Cor. 1.2. Eph. 1.1. Phil. 1.1. Col. 1.2. 1 Thess. 1.1.4. 1 Pet. 1.2. Although they did not sever them by name, nor by person from the other distinctly, because they knew them not, all, from the other, nor the most of them; yet some they did know, and named them distinctly by name, as may be instanced.  
So that in this manner did Christ and his Apostles judge of the Church, and distinguish in their judgements, and so ought we to do by their example and rule.  
Christ did not give us a rule, nor a gift, to know all things as he knew all things; but he hath given, and doth give to his Ministers and Servants, and Saints, rules and examples, and gifts, whereby to understand his word, whereby to walk, whereby to judge righteous judgement: but no rule, nor example, nor gift, to judge short of it, or above it, to judge unrighteous judgement.  
And whereas T. L. saith, that the Apostles indeed might judge those whom they conceived to have justifying faith according to probability, might possibly be destitute of it according to certainty.  
By this he would seem to speak somewhat more favourably of the Apostles, but indeed makes them as ignorant, faulty and corrupt in their judgements and judge, as the hypocritical Jews, as they of the Church of Rome at this time, as our high Commission Court that lately was, as himself, for they all as well as he, could judge upon conceivings and probabilities, sometimes right, sometimes wrong, possibly they might condemn a just man & innocent, and set free a murderer; and possibly they might do otherwise. But no certain righteous judgement will T.L. allow the Apostles more than these, and himself.  
So that the Apostles are nothing at all beholding to T.L. for his favourable conceit of them. If the Apostles judgements had been no sounder, there was small reason then, that they should be so credited as they were, especially of the children of wisdom. But it was otherwise, they judged righteous judgement, and understood what they said and did.  
And whereas T. L. among his many distinctions saith, we are to distinguish between being, and what possibly may be, and of persons in respect of the time of their coming for Baptism, and the time of their continuance.  
I ask him, If such a distinction be to be made; which I grant, so it be rightly done, why then, he did not distinguish between the time of Simon Magus believing, and being baptised, and the time afterward when he would have given the Apostle Peter money for the gift of the holy Ghost, and between his believing, and this action from his mouth, whereby he discovered his heart unto Peter, but study to invent without any distinction of time, or condition of state, such a wicked argument against the Evangelist Luke, and so against Philip, and the truth itself.  
And as concerning the latter part of his answer, where he saith, that although there were contentions in the Church, and so a great fault in the general, so concluded by the Apostle, yet not determined who were the particulars always that caused the same, might leave the search of that to the Congregation, etc.  
He in these words admits unto the Apostle Paul, to judge somewhat better then upon conceiving and probability, when he spoke of faults in the general, and of some in particular, etc.  
And so T.L. goes on, telling how the Church is to proceed in brotherly admonition, etc. which because it is not any thing to the question in hand, I leave it till some other occasion. Only I ask T. L. upon his last words, why he will have no repentance after baptism, seeing Peter exhorts Simon Magus to repent of his sin after his Baptism; is T. L. one that will have no acknowledging nor ask forgiveness of sins after justification, he holds all justified whom he baptises, therefore it is probable, though they may prove but a Church of hypocritical Pharisees, like other false Churches, when he hath all done.    

The sixth Argument.  
If to judge after the outward appearance, be to judge like the hypocritical Jews, and not to judge righteous judgement; Then is not such kind of judging after the outward appearance, the rule which Christ gave to his Church to judge by.  
But to judge after the outward appearance, is to judge like the hypocritical Jews, and not to judge righteous judgement, as Christ declareth, Joh. 7.24. Therefore such kind of judging is not the rule which Christ gave to his Church to judge by.  

The Answer of T. L.  
I Answer, We must distinguish upon outward appearance, for it must not be that we must not judge the tree by the fruit, nor the heart by the words of the mouth, for that were to contradict the Scriptures, Rom. 10.9, 10. and to make Christ contrary to himself, Mat. 7.16.20. Chap. 15.18, 19 Mar. 7.20.21, 22. Jam. 2.18. But by outward appearance is meant the contemptible respect Christ's person was in in the eyes of the world, by which they did not esteem his works according to their due worth, and consequently did not value his doctrine, which was ratified thereby.  
The latter outward appearance, is not the rule in which respect I grant your Argument true. The former outward appearance is the rule which Christ give to his Church to judge by, and your Argument hath no proof to the contrary.   

The reply of I. E.  
T. L. answers by distinguishing still as his manner hath been, and saith, we must distinguish upon outward appearance, etc. Whereas Christ condemns all judging after the outward appearance, to be an unrighteous kind of judging, and requires all judgement to be according to truth and righteousness, admitting no error or failing in judging at all. So that there is no distinction to be made between judging after the outward appearance, and judging after the outward appearance, no more than there is between being a Jew only outwardly, and being a Jew only outwardly.  
But T. L. grants the argument true from the place alleged, and refuseth that kind of judging to be the rule: The former which he mentioneth from Mat. 7.16.20. to judge the tree by the fruit, and the heart by the words of the mouth; this he accounts to be the rule, but would by his distinguishing make it a judging after the outward appearance also; and, so in substance, no more righteous judgement than the other which Christ condemns; for no doubt he will have it to agree with that kind of judging which he hath striven to maintain all this while. Those words of Christ, Mat. 7.16.20. I do acknowledge and hold to be the rule that Christ hath given to his Church and children of wisdom, to judge the heart of man by, and that it is a most true and perfect rule, whereby they may and shall know a false Prophet, and also a true, a true Christian and also a false, but no rule for Baptism.  
And although the words are plain, that they shall know them by their fruit, as certainly as men do know a good tree and a bad tree by their fruit, yet it will not be so understood by T. L. he will distinguish upon knowing as he did upon outward appearance, and make it but a thinking, or a conceiving, or a knowing probably at the most (which is no knowing at all:) for he will have it agree with that which he had said before in his answer to the fift argument, these words; The Apostles indeed might judge that those whom they conceived to have justifying faith, according to probalitie, might possibly be destitute of it according to certainty; and so make it like this.  
But there is no marveling at T. L. herein, for there be many that will concur with him in this opinion of his, because (although every man hath the gift, and can know and judge a good tree, and a bad tree by their fruit, and that certainly) for a man cannot be said to know that to be which is not certainly so; yet the gift of knowing the fruit of a man, and the heart by the fruit (the words which proceed from the good or evil treasure of his heart) is not so common. This gift is a special gift, peculiar to the children of Wisdom only.  
For who did know and judge rightly of John the Baptist, and of Christ by their fruit, the words that proceeded out of their mouths, and justified that excellent wisdom from above, which they spoke and uttered, but the children of wisdom? as Christ saith, But wisdom is justified of her children, as Matth. 11.19. So here, Matth. 7.16. Ye shall know them by their fruits, Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit. And concludes, Wherefore by their fruits ye shall know them; Ye, saith the Lord, he doth not say, every man, nor the wise and prudent of the world, but ye, even they, and only they, for whom he gave thanks unto God, saying, I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast showed them to Babes, etc. Matth. 11.25. those whom he had (a little before) so often pronounced Blessed, Matth. 5. and now in this place, Mat. 7. forewarneth them of false Prophets that should arise and come unto them in sheep's clothing, but inwardly were ravening wolves, such as if it were possible, should deceive even the very elect, and saith, Ye shall know them by their fruit; know them and that certainly, otherwise it cannot be knowing, neither could it avail them.  
And if any man shall object the words of St. Paul against this, where he saith, What man knoweth the things of a man, but the spirit of man which is in him? Even so the things of God knoweth no man but the Spirit of God, 1 Cor. 2. and say, here the Apostle seemeth to make it a thing impossible for one man to know the things of another man's heart, but his own spirit which is in him: Even so the things of God, etc.  
To which I answer, It is true, the Apostle doth not only seem, but he saith it plainly, as a thing whereof no man is ignorant: For what man (saith he) knoweth the things of a man? etc.  
But we are to consider his words that follow, Now we have received (saith he) not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given us of God, which things also we speak not in the words that man's wisdom teacheth, but which the holy Ghost teacheth, comparing spiritual things with spiritual things.  
But the natural man (saith he) receiveth not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned. But he that is spiritual, judgeth all things, yet he himself is judged of no man, 1. Cor. 2.11, 12, 13, 14.  
By which words the Apostle removeth the objection quite, and showeth, that although it be true, that the natural man knoweth not, nor can discern the things of man, much less the things of God, because they are spiritually discerned; yet the spiritual man, they that are spiritual, having the Spirit of God, the mind of Christ, they can, th●y both know God and Christ, and the things of God, by the words which proceed out of his mouth; and they know also the things of man by the words that come forth of his mouth from the good or evil treasure of his heart: for from out of the abundance of the heart the mouth speaks, as Christ saith, Luke 6.45. And so by their fruit they can and do know them, which the natural man cannot possibly do.  
This is the rule that Christ hath given to his Church and chosen people, the humble and meek (who have received his Spirit) whereby to know a false Prophet, and also a true, a falsehearted Christian brother, and also a true, when they discover their hearts by their words, which some time or other they cannot but do, as Christ saith, Matth. 7.  
But this is not the rule for outward baptism, as T. L. would make it, Christ did not enjoin his Apostles and Ministers thus to know and judge of the hearts of men before they baptised them. Nay, than they might as well lay their hands on them also before it, in approbation of them, which was always performed after baptism.  
Neither did Philip so know and judge of the hearts of them of Samaria, whom he baptised, whereof Simon Magus was one, yet he judged rightly of them all; he saw and knew that they believed so fare in that kind, as made them meet for outward baptism; even Simon Magus as well as the rest, and did not lay his hands on any of them, but left them so, till their fruit might make them manifest.  
But after some time had passed, and that Peter was come to Samaria, and having searched them, and finding the hearts of some of them right in the sight of God, he approving them, laid his hands on them, and they received the gift of the holy Ghost. But finding the heart of Simon Magus to be otherwise, he rejected him, only reproves him, and bids him repent of his wickedness, etc. So Peter tried them throughly, and did not lay his hands suddenly on any of them, according to which also Paul practised, Acts 19.5.6. and so chargeth Timothy, saying, Lay hands suddenly on no man, etc. 1 Tim. 5.22. and so the order of these principles of Christ, is set down and described, Heb. 6.1, 2. and so the Apostles and Elders in their time preached and practised according as Christ gave them example, order and rule, preaching as he did, saying, The Kingdom of God is at hand, repent ye, and believe the Gospel, Mark 1.15. according to that which he spoke, Luke 24. And that repentance and remission of sins should be preached in his name among all Nations, beginning at Jerusalem, verse. 47. For these are the first principles of Christ the doctrine of Baptisms, which whosoever did believe, assent unto, and gladly receive, became Disciples, and were baptised with outward baptism; and afterward, they that attained to true repentance, and remission of their sins, through faith in his name, and showing forth the fruit thereof, were approved. And therefore Christ said unto some that believed on him in that common kind of believing, If ye continue in my word, then are ye my Disciples indeed, and ye shall know the truth, and the truth shall make you free, Joh. 8.32, 33. And again, Every branch in me that beareth not fruit, he taketh away, and every branch that beareth fruit he purgeth it, that it may bring forth more fruit. He that abideth in me, and I in him, the same bringeth forth much fruit. If a man abide not in me, he is cast forth, etc. joh. 15.  
By all which it is manifest, that such a believing on Christ as the former, which only maketh a man a Disciple fit for outward baptism, such a graffing into the vine availeth nothing, if he attain not to true repentance in his own heart, and to the faith that worketh by love, that bringeth forth good fruit from his heart, he cannot be approved in the sight of God, nor of his Church, God will cut him off as a branch, and withered.  
Therefore, I say, it is no marveling greatly at T. L. that he knoweth not how to judge righteous judgement, he being, (as well as many thousands more are) destitute of those special peculiar graces and gifts of the Spirit, whereby to know it, and so judge according to the Rule of Christ, Matth. 7. Ye shall know them by their fruit.  
And now I put a question to T.L. which is this, That if without all contradiction, the lesser is blessed of the greater, as the Apostle saith, Heb. 7.7. And that the Elders that were ordained in the Apostles time, were ordained by the approbation and laying on of hands of the Apostles and Elders, who were in those heavenly respects greater than they on whom they laid their hands; Then where and who that greater is that did so ordain him, I mean T. L. that placed him in the Chair, and gave him power to make Disciples, baptise, plant Churches, and taught him so to judge as he speaks? If he cannot show that greater, like some of those before mentioned, nor a greater than they that did so ordain him, & place him, and give him authority and power to do all those things: If he cannot do this, I say, then is he not so near like the Apostle Peter, as he professeth himself to be; but showeth himself to be a very bold presumptuous person, in taking so much upon him; and his sin in this is greater than his opinion of ignorance concerning the Rule before spoken of: of which with this I advise him to repent, and so farewell.     

Several Arguments proving by necessary Consequence from the Scriptures, that the little children of all such believers of the Gospel as may rightly, according to the rule of Christ, be received into the outward state of the Church, by outward baptism, may also be baptised and received.  

The first Argument.  
IF it was a lawful and requisite thing once in the time of the Law of Moses, by the same Law for little children to be received into the outward state of the Church, and so be distinguished from the heathen and uncircumcised people; and that Christ hath been, and is as faithful in and over all his own House, as Moses was in his, and as gracious to little children as he: Then it is a lawful and requisite thing now in the time of the Gospel, for little children to be received into the outward state of the Church, and so be distinguished from the heathen and unbaptised.  
But it was a lawful and requisite thing then, and Christ is as faithful in his House, and as gracious to little children, as Moses. Therefore it is a lawful and requisite thing now in the time of the Gospel.   

The second Argument.  
If the last thing that could and did distinguish little children in the time of the Law from the heathen and uncircumcised, was the circumcision in the flesh, and that they were to have it. And that the least thing that little children can have now in the time of the Gospel, to distinguish them from the heathen and unbaptised, is outward baptism: Then they are to have it, as well as they were to have the other.  
But the least thing that was then to distinguish little children from the heathen and uncircumcised, was the circumcision in the flesh; and the least thing that can now distinguish a little child from the heathen and unbaptised, is outward baptism. Therefore as they were then to have that, so they are now to have this.   

The third Argument.  
If the children of the Gentiles that became Proselytes in the time of the Law, being circumcised and received into the Church of the Jews, were and might lawfully be circumcised, and received also with their parents, and so from generation to generation, all one with the jews:  
Then may now still lawfully the children of us Gentiles, who having believed the Gospel, and being baptised, and received into the Church of Christians, be baptised and received also, and so from generation to generation.  
But it was so then in the time of the Law, with the Gentile Proselytes, and their children: Therefore it may lawfully be so now in the time of the Gospel, with us Gentile Christians, and our children.   

The fourth Argument.  
If outward baptism doth, as well as outward circumcision did, set forth and signify the circumcision of Christ made without hands, the circumcision of the heart, in the putting off the body of the sins of the flesh, by the same circumcision of Christ; and that little children were to receive that sign, the outward circumcision: Then little children are to have this sign, outward baptism, it being the sign of the same circumcision of the heart, made without hands.  
But outward baptism doth, as well as outward circumcision did, set forth and signify the circumcision of Christ, that of the heart, made without hands, in the putting off the body of the sins of the flesh, by the same circumcision of Christ, as the Apostle Paul doth plainly declare, Coloss. 2.11, 12, 13. where he giveth unto the circumcision of the heart (which he calleth the circumcision of Christ, the name Baptism, as it formerly had the name of Circumcision, making baptism and circumcision both one in respect of the thing signified.  
Therefore as little children were to have that sign, so they are to have this: The circumcision of the heart being the token of the covenant which God made with Abraham and his seed; of which seed all the faithful Gentiles are part, as Paul declareth, Rom. 4.11, 12, 13, 14, 15, 16, etc.   

The fifth Argument.  
If Christ did receive little children when they brought them unto him, and take them in his arms and bless them, and that this was a greater thing then outward baptism, and he esteemed them meet for the same, because the kingdom of heaven is of such as they, and so for that cause rebuked those that forbade them to be brought: Then did he also esteem them meet for outward baptism, which is the lesser, and would no doubt have rebuked also, such as should have forbidden or denied them it.  
But the first is all true, as it is written, Mark 10.13, 14. Therefore the second is true also.  

An Objection.  
If any shall object, and say, There is no plain word requiring little children to be baptised, as there was to be circumcised; nor any example in all the New Testament, that little Children by name, as Men and Women by name, were baptised.   

Answer.  
To which I answer, first for a word requiring it, there needs none, that commandment which required circumcision, requireth this, this being to the same purpose, signifying as well as that, the circumcision or baptism of the heart, for both are one.  
And so the Apostle Paul by another commandment in the Law, Thou shalt not muzzle the mouth of the Ox that treadeth out the corn, proveth that those Messengers and Ministers of God, that tread out, or preach unto us the word of the Gospel, aught to be provided for, and supplied with sufficient food and other necessary things, though it should extend to a tenth part of all that a man hath, as it was in the Law, as Paul also saith, Doth not he that is taught in the word, make him that hath taught him partaker of all his goods?  
Christ gave no new commandment for this, the former serveth; whereby the Apostle proveth it. So the commandment for circumcision serveth also to prove baptism, if there were no other proof.  
Again, if little children may not be baptised, because there is no plain word requiring it, nor example mentioned that by name they were: Then neither may women partake of the Lords Supper, because there is not a word requiring it, nor an example plainly set down, that women by name did. Now, who dares be so bold therefore to conclude they may not? If they say, it is to be proved by necessary consequence, which I grant and say the same for the baptising little children, and have so proved it.  
And the baptising of Lydia and her household, and the Keeper of the prison and all his house, Act. 16.15, 32, 33. if probabilities may serve to prove things, which is T. L. his rule, Than it is very probable that little children were baptised: for in all probabilities there were children, or one child at least, in one of these households. And besides, it is as probable, that if little children were not to be baptised, the Apostle Paul, or the Evangelist Luke at least, (mentioning them by the names of whole household, & all his house) would, then, have said, Except little children.  
And considering also that the name Household, House, Family, doth, and did then especially, properly intent and imply children, as the house of Jacob, the house of David, I and my House (saith Josua) will serve the Lord, where, by their house, is meant their children and offspring. And a man may be said, as the Keeper of the Prison was, to believe with all his house, though a little child were in it, because it is understood that a little child cannot believe, and needs not therefore to be excepted in respect of believing, and yet be baptised.  
And seldom is there a household or family that hath not some children in it, or a child at least; so that here is great probability, that children were baptised, or at least might be, seeing they were not where excepted. And the promise which God made unto the faithful Fathers of old, as touching their children, of showing mercy unto them, of calling a seed in them, standeth as fast now to the faithful and their children, as it did then, as the Lord hath spoken, saying, For I the Lord thy God am a jealous God, visiting the iniquities of the fathers upon the children unto the third & fourth generation of them that hate me, And showing mercy unto thousands in them that love me, and keep my commandments, Exod. 20. This promise of showing mercy unto thousands in them that love God, etc. having no limitation in respect of time or nation, stands sure at all times unto the faithful and their children, of all nations.  
And therefore it was that the Apostle Paul said, The unbelieving wife is sanctified by the believing husband, etc. else were your children unclean, but now they are holy, he having respect unto the promise which God made to the children of the faithful, of showing mercy, of calling a seed in them, etc. and writes it down, to the end that all the faithful fathers and mothers of children, should understand the same, and so account of their children, expecting and praying for them, that God would so have mercy on them, and call them; and know also that they have the same right unto all the outward privileges of the Church of God, as the children of the faithful had before.    

The sixth Argument.  
If little children, both male and female, were admitted as their right into the outward state of the Church in the time of the Law, they being the children of the circumcised: Then they may now, as their right, be admitted into the outward state of the Church in the time of the Gospel, they being the children of the baptised.  
But it was so then in the time of the Law, Therefore it is to be so now in the time of the Gospel.   

The seventh Argument.  
If Christ did never take away any of the former privileges, which the little children of the faithful had in the time of the Law; Nor did ever himself, nor any of his Apostles, forbidden little children to be baptised, and so admitted into the outward state of the Church, whereinto they were rightly admitted formerly; Then no man may presume to do it.  
But Christ did never take away any of the former privileges of the little children of the faithful; neither did he himself, nor any of his Apostles ever forbidden little children to be baptised, and so admitted into the outward state of the Church now in this time of the Gospel: Therefore no man may dare to do it.  
Whosoever shall presume to do this thing, seeing that neither Christ nor any of his Apostles ever did it, showeth himself to be a very bold presumptuous spirit, taking upon him above Christ and all his Apostles; and sinneth also greatly, having not faith in the action.  
But T. L. and all other such like Anabaptist Church-builders have done, and do so: Therefore they show themselves to be of very bold presumptuous spirits, presuming above Christ and all his Apostles; and sin greatly also, not doing it of faith.  
I ask T. L. and the rest of those Baptists, or Dippers, that will not be called Anabaptists (though they baptise some that have been twice baptised before) what rule they have by word or example in Scripture, for their going men and women together into the water and for their manner of dipping, and every circumstance and action they perform concerning the same. For if it be a matter of so great consequence, as without which there can be no true reformation from the Antichristian Church, to become a true Church of Christ, as you persuade the people. Then there is as great a necessity of a rule by word or example for the same, as there is for any thing. Therefore consider hereof, and see what answer ye can give.  
Christ gave a rule unto his Disciples for prayer, and commanded saying, When ye pray, say, Our Father which art in heaven, etc. I ask the reason why you do not when you pray, perform it, according to the words, seeing they are so plainly written down, and yet charge the other so as ye do upon the people, without either word or example?  
Again, Christ performed a work in washing his Disciples feet, and commanded them that they should so wash one another's feet, as he had given them example: What is the reason ye take not this work in hand to practise it, seeing the commandment, and every circumstance and action that Christ performed, is so plainly written down, Joh. 13.4, 5, 6, and so to verse 17.  
Is it because it makes not so well for your planting new Churches, as the other, by your rejecting the outward baptism little children had received, and your baptising only men and women of years (who must first profess that faith ye speak of) doth?  
Or is it because ye are utterly ignorant what the work truly is, and therefore leave it quite, lest ye should not rightly follow Christ therein; but rather the Pope and his Church who have taken it up in a corrupt and superstitious way: Then by the same reason ye might as well have left the other also, and not have meddled with it.  
For let me ask you, Do you know what true circumcision is, and so what true baptism is? If ye think ye do, then see if ye can declare the true meaning of th●se Scriptures, Mat. 28.19. Mark 16.15, 16. 1 Pet. 3.21. Col. 2.11, 12. Gal. 3.27. Rom. 2.29. Acts 2.38 Acts 19.5. and tell us if there be not as great a necessity of the circumcision and baptism in these places spoken of, as there is of the new birth, John 3.3.5. and that whosoever is so circumcised, or baptised, hath put on Christ is regenerate, and shall be saved: and that it is not the cutting off the foreskin, nor the doing away the filth of the flesh, with outward washing or dipping the body in water, as they of Rome concluded from those Scriptures in their Council at Trent, making the same washing or dipping, of necessity to salvation. But that it is the circumcision of the heart in the spirit, the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, the baptism wherein they are buried with Christ, and also are risen with him through the faith of the operation of God, who hath raised him from the dead, as Paul saith, Col. 2.11, 12. Even the answer of a good conscience by the resurrection of Jesus Christ, as Peter saith, 1. Pet. 3.21. And then (the places being so understood) it is clearly true, That whosoever believeth and is baptised, shall be saved, as Christ, and Peter, and Paul have declared, which cannot be so concluded upon outward washing or dipping.  
These and all other such like gatherers of people together, bvilders and planters, which come so near their strain, in framing and settling Church●s to themselves in their independent way, under the pretence of casting off all the abominations of Antichrist, and practising according to the state of the Churches of the Apostles times; let them, and all other who in other kinds seem to endeavour a reformation, take heed and fear lest while they promise and assume great things to themselves, they miss the very thing, and go clean beside the way of the true reformation which God will have to be in this last age.  
For whosoever hath not in his heart the first principles of true repentance, and that faith in Christ which justifieth that repentant  sinner from his sins, and the Comforter, the Spirit of truth, which leadeth into all truth, cannot understand those great mysteries of God, which he hath foretold in Scripture, shall now in this last age be fulfilled. And let no man take it in scorn therefore, that I thus speak unto him, it is mine own case, I must also take heed and fear. And let us know howsoever (though we all should fail in our understandings, and go awry from the intent of the Scriptures in these great matters) yet nevertheless the work of Reformation shall go on, and every thing that the Scriptures have foretold, shall come to pass: Neither is the work of Reformation now to begin.  
Christ foretelling of the abomination of desolation, and the great tribulation of Antichrist, that should come into the world, saith, And except those days should be shortened, there should no flesh be saved, but for the elect sake they shall be shortened, Matth. 24.22.  
This Scripture is, and hath been already in the fulfilling at least these hundred years past, The Lord with the spirit of his mouth hath been consuming that man of sin all this while, according as the Apostle Paul foretold, 2 Thess. 2.8.  
The two witnesses of God, whom that Beast which was to come out of the deep, should kill, when they had finished their testimony; that is, when the whole counsel of God, which he would have manifested to the world, for the convincing of the ungodly, and saving his elect, should be by his holy Apostles and Evangelists testified and written down, and they translated to their place of rest, leaving the witnesses, the two Testaments of God perfected, and prophesying in their life and strength: Then the Beast being risen up, and placed in the Dragon's Throne, makes war against them, overcomes them, and kills them. Which killing was performed partly by his putting out and taking away the true intent and meaning of their word and testimony, which is their light and life, and giving false and lying interpretations of the same to the people, and suppressing those that testified and walked in the light and truth of them. And partly by keeping the letter of their word from the people, that so their testimony might not be read, understood, and laid up in their hearts, where they ought to be buried. These two witnesses who have lain thus slain so long in the streets of that spiritual Sodom unburied, are in their resurrection; the spirit of life from God is entered into them, and they are standing on their feet, and walking again, as was foretold, Rev. 11.  
And so he, whose name is called, The Word of God, who hath on his head many crowns, and in his mouth a sharp sword, he is come forth on his white horse, and his heavenly armies following him on white horses, clothed in white and fine clean linen, (who are the called of God, his chosen and faithful servants, as he saith, Rev. 17.14.) He who in righteousness doth judge and make war, hath been with those his Armies fight and prevailing all this while against the Beast, and those Kings of the earth, and their Armies, (who gathered themselves together against him, and against his Armies, according as it was foretold, Rev. 19.11, 12, 13, 14, 15, 19) and as at this day we see.  
All these things have already thus fare passed and proceeded: otherwise that reformation which is and hath been within those years (of Kingdoms and Cities, and people's revolt from the Beast and his Church (that mother of harlots and abominations of the earth) which we have seen, read, and heard of; and which cost the lives of so many thousands that testified and maintained the truth of Gods two witnesses against them) had not been. But God for his Elect sake, that they might be delivered from their abominations and cruelties, and know his truth, and be saved (as he had determined and foretold) would have it so. And so those days of their abominiation and great tribulation, which by their power they forced, are thus, as in England, so in other kingdoms & parts, (where they had to do) shortened, according to his word, and as good and comfortable experience hath proved unto us, for which we are greatly bound to give thanks unto God.  
So that whereas some say, the two witnesses are not yet slain, & so not risen; and that the Beast must get up again, out of his consumption, and kill them; and then after 3 years (natural) and a half, they to rise again: conceiving that because these words, Rev. 11.7. And when they have finished their testimony, the Beast which ascendeth out of the bottomless pit, shall make war against them, and kill them, etc. are spoken after the description of their prophesying in Sackcloth a thousand two hundred and threescore days, which is the time of the Beasts reign, and will have the two witnesses to be the Christian Magistracy and Ministry, or as some say, the two Testaments and the Ministry, or two special men, etc. In all which they are utterly deceived: for first, although these words, And when they have finished their testimony, etc. come after the description of their prophesying in sackcloth, yet have they not respect to a finishing of their prophsying in sackcloth: for their prophesying in sackcloth shall never be finished till all Gods elect are accoplished; neither did they ever otherwise prophesy, but in sackcloth, that is, in mourning. All the Prophets and the Apostles, the witnessers of their word and testimony, both in speaking and writing, did it in mourning, in tears, suffering also always with them, and being hated of the world for their word sake: So that the words in ver. 7. of finishing their testimony, cannot have respect to their prophesying in sackcloth 1260 days, but must needs be understood of that finishing their testimony before spoken of.  
And again, the Text saith not, The Beast that descendeth shall kill them, as if he were to kill them a little before his death; but the beast that ascendeth, etc. showing plainly that he was to kill them at his rising, and not at his dying.  
And the three days and a half of their bodies lying dead in the streets of the Beasts great city, are the three prophetical years and a half of the beasts reign, and not three natural years and a half, as they of the Church of Rome, and some of our own also would have it.  
And whereas they are said to prophesy all the time in sackcloth, while their bodies lie dead, and unburied in the streets of Sodom, through their malice, yet they prophesy against them all the time notwithstanding, and the judgements of God, which they have spoken with their mouth against the Beast, and his Church, shall surely come upon them. Neither do nor did their bodies lie dead and unburied in the Church of the Saints at any time, though they were never so few, or never so dispersed into the desert or wilderness, they always retained them alive and prophesying, but yet in sackcloth with much opposition.  
And for any Magistrates, Ministers, Men or Angels, to be the two witnesses, or equal with them, is not possible, neither may such an opinion be admitted or thought of: for what creature, or creatures in heaven or earth, may or can be said to empty the golden oil out of themselves into the golden Candlestick, which is the Church of God, whereof his true Ministers are part, but only the two Testaments of God, those two Olive branches, and two special Candlesticks, being both one, which always stood before the ruler of the whole earth, as well in the Prophet Zacharies time, and before it, as now since, who have the golden oil in themselves naturally, as the Olive trees have their oil, and do hold forth their light to all the world, as in Zach. 4.11, 12, 13, 14.  
And who may be said to smite the earth with all manner of plagues so often as they will, but they? if they say the word, it is done. All that the holy Prophets and Apostles have spoken and written, was their word and testimony, not their own: Therefore the Lord calleth them his two Witnesses, Rev. 11.3. And I will give unto my two Witnesses, etc. because they are his own word, according as the holy Angel answered the Prophet Zachariah, when he desired to know what they were saying, This is the word of the Lord unto Zerubbabel, saying, Not by might nor by power, but by my Spirit, saith the Lord of Hosts. Who art thou, O thou great Mountain, etc. Zach. 4.6, 7. Neither may any Minister of God, Apostle, Prophet, or Angel, say or think, when he writeth or speaketh the things of God, that he writeth or speaketh his own words: Neither may any man in the name of the Lord speak his own words, but if he speak in his name, he ought always to speak as the Oracles of God, as the Lord saith, Therefore have I cut them down by my Prophets, and slain them with the words of my mouth. So then, the two witnesses being the two Testaments of God, which are his two Candlesticks also, that carry in them the light of his truth, and power of his Spirit, which the Beast at his rising had killed, but are now come to life again, even the Spirit and life of Gods own word, whereby also he made the worlds, which name belongs only to him who sitteth on the white horse, The Lamb jesus Christ, the Branch, the Stone that hath the seven Eyes, which are the seven Spirits of God, sent out into all the world, spoken of in Zach. 3.8.9. and 4.10. Rev. 5.6. Even that head Stone, which Zerubabel was to bring forth; he that is King of Kings, and Lord of Lords, who hath the sharp sword in his mouth; He, as he hath prevailed thus fare against the Beast and his Armies, so he shall go on and prosper in his war, let the Beast and the Kings of the earth with their armies gather themselves together against him and his Armies, and do what they can the Beast shall not recover out of his consumption, he must be taken, and with him the false prophet, his Clergy that wrought miracles before him, and both be cast alive into the lake of fire, burning with brimstone. And those Kings of the earth, and the rest of his armies, be slain with the sword of him that sits on the white horse, which comes out of his mouth, etc. as the Lord hath spoken, Rev. 19  
For who art thou, O thou great Mountain Babel, before him? Thou also shalt become a plain like all thy predecessors, and Monarches before thee. The man whose name is the Branch, he hath laid the foundation of the house of God, and he shall finish it even to the full perfection.  
And now as hitherto the Lord by his word of truth, the golden oil of his two Olive trees, with which through his holy Spirit, he hath lighted his golden Candlestick in her seven Lamps, so that she can, and hath of late, held forth the same again in some measure, to the world, whereby the abominations of Antichrist and his Church, hath been in part discovered from day to day, to this presennt. And as their glory decayeth, so accordingly shall the face of her, the Lords true Church, by degrees be seen more and more to shine in her true spiritual light and beauty, until she come nearest like unto the primitive state that she, in this last corrupt age of the world, can come to, which upon the full end and desolation of the Beast and his Church, will be.  
Then many things which now remain even to some of Gods chosen servants, hid and obscure (though foretold in Scripture) shall be known, and understood. Then shall she, the true Church indeed, come clean forth of that wilderness of her secret resting place, where she had been fed so long, and be fare more visible than now she is. She will not be divided into so many Sects as now are, of those that falsely take on them her name, having so many several independent Leaders, as there are independent Sects; and as many Sects, as every one that will rise to draw Disciples after him, can (by speaking perverse things unto them) make. Nay, she shall be as she always hath been in such respects (and is) undivided, though dispersed, holding faith and truth without confusion or division; yet not without some persecution and affliction, which as the Lord foretell her, must be a part of her portion in this world.  
And although she may, and shall, in respect of her several places of abode, be distinguished by the names of the places, yet shall she not be divided, nor any one part independent from the other, nor from the whole, no more than the parts & members of one body are; nor one part say or think of another, I have no need of thee, no more than the members of one body may.  
Neither shall they be free from all kind of dependency on the Magistracy, or State where they are. But as they being in place of authority, are in duty bound to have special care of the glory, worship and service of God, and to see that he be not dishonoured by Idolatry, superstition, or any blasphemous, erroneous, Antichristian doctrines, nor any kind of abominations, or gross wickednesses, lest they (by allowing or permitting the same upon knowledge) be found guilty of their sin, and perish with them. And also to see that the Church, as well as the State, be ordered and so settled in a form of government according to the word of God, and so protected and defended by them, that all the people may peaceably be taught in the ways of truth and salvation. So the Church and Children of God are bound to submit and be obedient.  
And although they are free and independent from men, in all spiritual things concerning God and their own Consciences; not having in such respects, any supreme Head, Ruler, or Teacher over them, but Christ their Lord, nor may (So) call any man on earth, Lord, because one is their Lord, nor any man Doctor, because one is their Doctor, even He, the Lord himself, who hath appointed no one in his stead, during the time of his personal absence, so to be over his Church, but his holy Spirit only, the Spirit of truth, the Comforter, which he hath sent, and is with his Church to the world's end, to rule and govern it, to teach and guide her, and all her children in the ways of truth, as being the great moderator of all his spiritual matters; yet are they not therefore free from all dependency on the Magistracy, or State.  
But if they shall fall in their duties before mentioned, and do, and command things contrary, as hath been hitherto most commonly in all Kingdoms and States in the world: Then are the Children free, and not bound to obey, but rather to suffer unto death; they are to give unto Caesar the things that are Caesar's, and unto God the things that are Gods, as Christ hath commanded.  
This Church, if ever it come so near the primitive state, as is hoped upon good ground it will, she will be so eminent in every part where she shall be, so severed and distinguished, that if one brother trespass against another, and will not be reconciled, it may be known where to go and tell it to the Church, according to the Rule of Christ, Matth. 18. which Church if the trespasser shall refuse to hear, he is then to be unto his brother in account as a Heathen and a Publican: For of this Church and her children it was that Christ spoke when he said, Verily I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall lose on earth, shall be loosed in heaven. verse. 18.  
And therefore he saith again, If two of you shall agree on earth (he saith not any two in the outward state of the Church) But Two of you, meaning of his truly faithful ones) as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven: For where two or three are gathered together in my Name, there am I in the midst of them.  
For although there are and will be many within the outward state and pale of the Church, that are not truly faithful, that are not of her in respect of her inward spiritual state of true Repentance, justifying Faith, power of the Spirit, Wisdom from above: Christ speaks not here unto them, nor of them; they, though they be never so great in place and power external, and wisdom natural, have nothing to do with these excellent treasures.  
They have no part with the Spouse herself therein, it is to her and her children alone, that Christ hath promised, given, and will give those special peculiar graces, and those keys of the Kingdom of heaven, that whatsoever they shall bind on earth, shall be bound in heaven; and whatsoever they shall lose on earth, shall be loosed in heaven, as he also declared, Matth. 16. vers. 18, 19 Neither is the Prince or Magistrate, having the same grace, exempted from these privileges, because he is in place of authority; but rather the more to be honoured that way.  
This Church, I say, shall now daily (in respect of her light of Faith and Truth, and other graces and gifts of the Spirit) increase, and by the word of Gods two Testaments, and power of his Spirit, wherewith he hath, and will replenish her, shall not only convince the Antichristian people, and wicked perishing World, of sin, of righteousness, and of judgement; but also, and more especially, by the same Word of Truth, and power of his Spirit, bring forth and accomplish all her own children, even the full number of Gods elect, the generation of his firstborn, which within the very time of this present last age, will be fully perfected, as the Prophet Daniel declareth, Dan. 12.12.13. according to the words of Christ, Matth. 24.29. Rev. 11.14.  
For as the true estate of the primitive Church of Christ, lasted but a short time before the Dragon raised his great persecution against her and her Child, the first fruits wherewith she was then in travel to be delivered, by which means she was enforced to fly into the Wilderness, and so the great light of her bright shining graces, she being then clothed with the Sun, and having the Moon under her feet, and on her head a Crown of twelve Stars, (which made her so visible like a City set upon a Hill, that cannot be hid; and as a Candle in a Candlestick, which giveth light to all that are in the house) was elipsed, and hidden in obscurity, in comparison of her first estate, as you may read and perceive, Rev. 12.  
So now, after the desolation of Antichrist, which is now near at hand, the time will be as short wherein her light shall (in a measure) so shine again; and she shall travel to bring forth her last fruits unto God, and to the Lamb, before the Dragon, the Devil, Satan, who (in respect of his former practices, as Revel. 12. and before) he hath been so long time bound) shall be loosed again out of his prison, and go unto the Kings of the earth, and of the whole World, to deceive the Nations that are in the four quarters of the Earth, even Gog and Magog, and gather them together, and bring them down, in number like the sand of the Sea, and compass the Camp of the Saints about, and the beloved City; and so (for a little season) greatly trouble her, even till fire shall come down from God out of heaven, and devour them, as it is written, Rev. 16.14. Rev. 20.7.8.9. according to Ezek. 38.39. chapters.  
And then the Lord JESUS CHRIST will come in his glory, and all his holy Angels with him, and then he shall sit in the throne of his glory; and all the dead, both good and bad, shall be raised, and with the living be brought before him, and he will separate the Sheep from the Goats, the Books shall be opened, and they shall be judged every man according to his works, as it is written, Matth. 25.31, 31, 32, 33, 34, etc. John 5.28, 29. Revel. 20.11, 12, 13, etc.  
And so the judgement being passed, and the corrupt state of this world dissolved, there shall be new heavens, and a new earth, and the holy City, new Jerusalem, the Bride, the Lamb's wife, shall be manifested from heaven in her perfect glory with all her children, according as it is often in Scripture foretold of her, Esay 49.14, 15, etc. Esay 60. Esay 65. Esay 66. Rev. 21. and 22.  
The whole house of Israel, all Gods elect and chosen people of all Nations and times, shall now be perfectly and fully delivered from all their captivities and troubles, sorrows, tears, graves, dust, and shall sorrow and weep no more, as the Lord hath promised, Rev. 21.4. and sundry other places. And he their Lord and King Christ Jesus, shall reign over them in Mount Zion for ever and ever, world without end, as it is also written, Esay 9.7. Ezek. 37.34, 35. Dan. 2.44. Dan. 7.14. Mich. 4.7. Luke 1.33. Rev. 11.15.   REV. 22. 12, 13, 14, 15. 
Behold I come quickly, and my reward is with me, to give every man according as his works shall be. I am Alpha and Omega, the beginning and the end, the first and the last.  
Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the City: For without are Dogs, and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth and maketh a lie.   
FINIS.   

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