The Anabaptists Ground-worke 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 Baptize 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 hee to baptize 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, Christs example is a rule sufficient, Christ did distinguish in his own judgement, at the same time, and baptized such as gladly received his Word, though he knew they had not justifying Faith; and upon the ground of Christs 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 baptize, or cause to be baptized such disciples as hee knew had not justifying Faith, then such as he sends may, and not do [Page 2] contrary but agreeable to the Rule, because what Christ did, was agreeable, and not contrary.
But Christ did baptize such Disciples as he knew had not justifying faith, as it is manifest by these Scriptures, John 4.1. Iohn 6.64, 65, 66. Therefore such as he sends, may.
The answer of T. L.
I answer, by distinction of Christs 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 Baptisme, 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 Christs practice, and the rule given to his Ministers in respect of his knowledge, is utterly false: for the more perfect Christs knowledge was, the more perfect was his practise, giving his Apostles and Ministers an example for them to follow.
And although they could not follow him in the measure and fulnesse 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 farre became his disciples, fitted to be entertained into the outward state of the Church by outward Baptisme, and this kind of beleeving; and such as afterward by a more excellent gift of the Spirit, did eate his flesh, and drink his blood, beleeve 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 baptized, though yet wanting justifying faith. And so according to Christs example, through the grace and gift given them, they practised, as Act. 2.4. Act. 8.12.13. where they baptized such, of whom some fell away, as also some of them did whom Christ baptized, and some continued, having obtained a more excellent pretious faith, by a more excellent and more peculiar gift of of the Spirit, as is evident by Ioh. 6.66, 67, 68, 69. Act. 4.31, 32, &c. Acts 1.2, 3. &c. Act. 14.15, 16, 17, 18.19.20.
If Christ had intended to give a rule to his Ministers, that they should baptize none but such as had justifying faith, then doubtesse [Page 3] he having perfect knowledge, would himselfe have baptized none but such onely, and would have given straight 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 baptize no man suddenly, but stay till he shew that pretious 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 baptize him. If T.L. could shew such an example of Christ, and rule for baptisme, 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 baptize none but such Disciples as were to be judged to have justifying faith: Then would not Christ have baptized any that he did not so judge of. But Christ did baptize 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 Christs knowledge was above the rule given to the Ministers.
The Reply of I. E.
Here again T. L. makes Christs knowledge a ground for him to practise above the rule (as he calls it) given to the Ministers, as if Christ were so unmercifull as to enjoyne his Ministers a rule to observe, which he knew they could not; and that himselfe though he could, would not, that he might by his knowledge give them a contrary example not for them to follow, though hee 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 baptized, had before it eaten Christs flesh, and drunk his blood, beleeved in him unto justification and life; had received his Spirit of adoption, and so judged of them; Then did they contradict their owne judgements in saying to some of them so soon after, Except ye [Page 4] eate the flesh of the Sonne of Man, and drink his blood, yee have no life in you, Ioh. 6.53. There be some of you that beleeve not, Ioh. 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, &c. 1 Cor. 15.34. I feare lest when I come, I shall not find you such as I would, &c. 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 yee eate the flesh of the Sonne 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 baptized, but such as did professe they had justifying faith: and therefore if there were any contradiction, it was in them that did professe 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 baptisme to have justifying faith, when they were admitted; because he had power to discerne above the rule given to the Ministers of Baptisme; yet the Apostles did, at the time when they were received to baptisme, 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, then he would not himselfe have said, Except yee eate the flesh of the Sonne of of Man, and drink his blood, ye have no life in you. There be some of you that beleeve 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 suspition; He that hath not the Spirit of Christ, the same is none of his: For Paul did not judge when he judged, upon seeming shewes, or thinking, but of knowledge, upon sure evidence. So that these places as well as the rest, doe prove the Proposition true. That [Page 5] if they had so judged, as T. L. would have it, then did they contradict their own judgements.
Secondly, where he saith, That neither Christ nor his Apostles did require any to be baptized, but such as did professe 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 enjoyne the people to make such a profession when they were to be baptized, else they might not be baptized, and so enjoyne them to professe a lie, and themselves to beleeve it, and so judge upon their profession: which is very false and wicked for any to speake 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 righteousnes, as Nathanael and Cornelius, the Eunuch, Lydia, &c. who might give such testimony of that pretious 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 baptize them, which before they might not, though they had justifying Faith, and that they knew it. Although I say, these could give such a testimonie of that speciall 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 baptisme, neither did they, nor could they so judge of all whom they baptized; 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 himselfe, to put no difference between judging upon knowledge and confidence, and thinking well upon some kind of hope or probabilitie. Wherein he greatly wrongs the Apostle.
For the Apostle, he directing his Epistle especially to the Saints, (as his usuall manner was to all other Churches) so unto the Saints in Philippi, of whose fruit hee had had good experience, judgeth confidently of many, thinks well of all that he writes to, and sayes of others clean contrary, For many walke, of whom I have told you often, [Page 6] and now tell you even weeping that they are enemies to the crosse of Christ, wh [...]se end is destruction, &c. 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 Christs judgement.
The fourth Argument.
Which is to prove, That such a beleife as those disciples had that fell away, mentioned Matth. 13.21.22. Ioh. 16.64.65. Acts 5.1.2. Acts 8.17. is sufficient for outward baptisme.
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 Baptisme.
The Reply of I. E. to this.
In this answer T. L. speaks again, as though Christs Ministers were bound by the word of the Lord, and their own consciences, to conclude the glad receiving of the Word, such a beleef as men may have & fall from, and so perish, to be justifying faith, and the people so to conclude of it in themselves, and professe. So upon their profession being a lie, the Minister is to conclude a lie for a truth, and so baptize them: Whereas (if the people had been so ignorant, and bold, as to conclude their glad receiving the word, or beleefe which they might have and yet fall away, and perish, to be true justifying Faith, & professe 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 boldnes 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 teares, as the Scriptures witnesse, knowing that their gladly receiving the word, that common beliefe and outward baptisme, 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 it selfe.
That which the holy Ghost hath by the Evangelist Luke written down and affirmed of Simon Magus, he knew to be true, and wee are bound to beleeve it. But the holy Ghost hath by the Evangelist Luke, written down and affirmed, that Simon Magus also, as the other of Samaria, beleeved and was baptized. Therefore such a beliefe as Simon Magus had, was, and is sufficient for outward baptisme, according to the Rule.
The answer of T. L.
I answer, true, in respect of Philip, who when he baptized him, did not know but that hee had justifying faith; but in respect of Simon himselfe not so.
Secondly, I answer, that as Luke affirmes of his Faith, so he affirmes of his being in the gall of bitternesse, and in the bond of iniquitie.
As the state of being in the gall of bitternesse, and in the bond of iniquity, doth not present a person a fit subject for baptisme in Lukes 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 esteeme such a beliefe sufficient for baptisme, according to the rule, in respect of the subject baptized.
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 baptisme, which is contradictious.
The Reply of I. E.
Here again T. L. grants such a beliefe as Simon Magus had, sufficient for outward Baptisme, in respect of Philip, who when he baptized him, did not know but that he had justifying faith; but in respect of Simon himselfe not so.
Where he maketh ignorance, which he falsly 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 severall great sinnes, making him guiltie of them both, in that he saith Philip did not know but that Simon Magus had justifying faith when he baptized him.
[Page 8]For if Philip was to have knowne, 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 sinne, in so judging and concluding, not doing it of faith, because whatsoever is not of faith is sinne, as Paul saith, Rom. 14.
But Philip did not know that Simon had justifying faith, & yet he baptized him. Therefore T. L. chargeth Philip with two great sinnes at least, first in judging and concluding Simon to have that which he had not; and secondly, in his baptizing him upon the same also, not of faith.
For, if to eate and not of faith, that is to say, not of a full perswasion in the heart, be sinne, 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 baptize him also, and not of faith, is sinne.
But it is otherwise then T.L. teacheth: Philip did know assuredly, and judge and conclude rightly of Simon Magus, that he did beleeve as the other of Samaria beleeved. So as that according to the rule and example of Christ, he might be baptized, and was.
And whereas secondly, T.L. invents a kind of Argument against the Evangelist Luke, from the Apostle Peters words to Simon Magus, written down by Luke, Thou art in the gall of bitternes, &c. saying, As the state of being in the gall of bitternes, and bond of iniquitie, doth not present a person a fit subject for Baptisme 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 esteeme 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 Baptisme, then he did his being in the gall of bitternesse, and bond of iniquitie, through the spirit of Satan sometime after.
All one as if T. L. should say and argue to prove, that Judas his t [...]eason against Christ so wickedly acted by him, when the Divell was entred into him, so long after he had through the word of Christ, and gift of the holy Ghost, beleeved, and was baptized, made him as fit a subject for baptisme, as the faith that he had when he was baptized, in the esteeme of Luke and the rest of the Evangelists that writ of him, which were very blasphemous to speake, or once to goe about to argue to such purpose.
[Page 9]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 baptisme, which were contradictious.
In this T. L. saith true in respect to his owne reasoning: for if Simon Magus his being in the gall of bitternesse, &c. made him as fit a subject for baptisme, as the faith he had when he was baptized: then he was now well fitted by T. L. his arguing to be baptized again; and it is very probable, if one may judge upon probabilities, which is T. L. his rule, that he hath baptized some such persons himselfe again and again.
And let me ask T. L. if it be not contradictious for a Baptizer, though as great an Apostolicke one as himselfe, 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 certaintie 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 beleeving Disciples baptized 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 beleeved in Christ, and despise him, hold heresies, &c. 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 beleeved 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. Ioh. 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.
[Page 10]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 joyntly, 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 comming for baptisme, and the time of their continuance in the Church. These things thus premised, the answer is easie.
First, that Christ knowing things infallibly, did not account of all that were admitted into the Church by baptisme, to be true beleevers; and approved, and yet no rule to baptize any other but such as were so judged when they were admitted, by them that admitted them, and none of the places alledged doe prove the contrary.
The Apostles indeed might judge that those whom they conceived to have justifying faith according to probabilitie, might possibly be destitute of it according to certainty.
And that although there were contentions, and some great faults in the Church in the generall, so concluded by the Apostles; yet not determined who were the particulars alwayes 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 evill known, before they be received to baptisme. 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 owne experience, that there alwayes were, and would be in the Church, baptized according to rule, such as the places quoted doe 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 then lovers of God, carnall corrupt persons, whose belly is their God, minding earthly things, having eys full of adultery, contentious, &c.
[Page 11]And also of Gods elect, some yet remaining, like some of the former & of them unregenerate, and some regenerate sanctified ones justified by faith in Iesus Christ, whom the holy Ghost calleth, good ground, trees of righteousnesse, the children of wisedome, the children of God, the called of God in Iesus Christ, beloved of God, Saints by calling, sanctified in Iesus Christ, the Church of the living God, the pillar and ground of truth, the body and spouse of Christ, living stones built on Iesus Christ, the chief corner stone; a spirituall house, a Kingly Priesthood which doe offer up spirituall sacrifices acceptable to God by Iesus Christ: and of whom Christ saith, And upon this rock will I build my Church, and the gates of hell shall not prevaile against it, &c.
For although the other evill sorts are altogether with these, in the outward state of the Church, partaking with them in common things, yet these onely properly and truly, spiritually and inwardly considered, are the Church of the living God, his Temple and Tabernacle. And to this Church doe all the most speciall peculiar priviledges and treasures, graces, gifts, and promises belong.
And when the Apostles wrote their Epistles to the severall distinct Churches, as that of Rome, Corinth, and the rest, they directed them chiefly to these who were beloved of God, called to be Saints, sanctified in Christ Iesus, 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 doe 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 probabilitie, might possibly bee destitute of it according to certainty.
[Page 12]By this he would seem to speak somewhat more favourably of the Apostles, but indeed makes them as ignorant, faulty and corrupt in their judgments and judgings, as the hypocriticall Jewes, as they of the Church of Rome at this time, as our high Commission Court that lately was, as himselfe, for they all as well as he, could iudge upon conceivings and probabilities, sometimes right, sometimes wrong, possibly they might condemne a just man & innocent, and set free a murderer; and possibly they might doe otherwise. But no certaine righteous iudgment will T.L. allow the Apostles more then these, and himselfe.
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 wisdome. But it was otherwise, they judged righteous judgement, and understood what they said and did.
And whereas T. L. among his many distinctions saith, wee are to distinguish between being, and what possibly may be, and of persons in respect of the time of their comming for Baptisme, and the time of their continuance.
I aske 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 beleeving, and being baptized, and the time afterward when he would have given the Apostle Peter money for the gift of the holy Ghost, and between his beleeving, 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 it selfe.
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 generall, so concluded by the Apostle, yet not determined who were the particulars alwayes that caused the same, might leave the search of that to the Congregation, &c.
He in these words admits unto the Apostle Paul, to judge somewhat better then upon conceiving and probabilitie, when he spake of faults in the generall, and of some in particular, &c.
And so T.L. goes on, telling how the Church is to proceed in brotherly admonition, &c. which because it is not any thing to the question in hand, I leave it till some other occasion. Onely I aske [Page 13] T. L. upon his last words, why he will have no repentance after baptisme, seeing Peter exhorts Simon Magus to repent of his sinne after his Baptisme; is T. L. one that will have no acknowledging nor asking forgivenesse of sinnes after justification, he holds all justified whom he baptizes, therefore it is probable, though they may prove but a Church of hypocriticall Pharisees, like other false Churches, when he hath all done.
The sixt Argument.
If to judge after the outward appearance, be to judge like the hypocriticall Jewes, and not to judge righteous judgement; Then is not such kinde 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 hypocriticall Jews, and not to judge righteous judgement, as Christ declareth, Joh. 7.24. Therefore such kinde of judging is not the rule which Christ gave to his Church to judge by.
The Answer of T. L.
I Answer, Wee 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 himselfe, 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 Christs 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 proofe 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, &c. Whereas Christ condemns all judging after the outward appearance, to be an unrighteous kinde of judging, and requires all judgement to be according to truth and righteousnes, admitting no errour or fayling [Page 14] 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 then there is between being a Jew onely outwardly, and being a Jew onely outwardly.
But T. L. grants the argument true from the place alledged, and refuseth that kinde of judging to be the rule: The former which he mentioneth from Mat. 7.16.20. to judg 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 then the other which Christ condemns; for no doubt he will have it to agree with that kind of judging which he hath strove to maintaine all this while. Those words of Christ, Mat. 7.16.20. I doe acknowledge and hold to be the rule that Christ hath given to his Church and children of wisdome, 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 Baptisme.
And although the words are plaine, that they shall know them by their fruit, as certainly as men doe 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 marvelling at T. L. herein, for there be many that will concurre 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 evill treasure of his heart) is not so common. This gift is a speciall gift, peculiar to the children of Wisedome onely.
For who did know and judge rightly of John the Baptist, and of Christ by their fruit, the words that proceeded out of their [Page 15] mouthes, and justified that excellent wisedome from above, which they spake and uttered, but the children of wisedom? as Christ saith, But wisedome is justified of her children, as Matth. 11.19. So here, Matth. 7.16. Ye shall know them by their fruits, Doe men gather grapes of thornes, or figges of thistles? Even so every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evill 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 onely they, for whom he gave thankes 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 shewed them to Babes, &c. Matth. 11.25. those whom he had (a little before) so often pronounced Blessed, Matth. 5. and now in this place, Mat. 7. fore-warneth them of false Prophets that should arise and come unto them in sheeps 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 availe 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 mans heart, but his own spirit which is in him: Even so the things of God, &c.
To which I answer, It is true, the Apostle doth not onely 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? &c.
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 mans wisedome teacheth, but which the holy Ghost teacheth, comparing spirituall things with spirituall things.
But the naturall man (saith he) receiveth not the things of the Spirit of God, for they are foolishnes to him, neither can he know them, because they are spiritually discerned. But he that is spirituall, judgeth all things, yet he himselfe is judged of no man, 1. Cor. 2.11, 12, 13, 14.
By which words the Apostle removeth the objection quite, and sheweth, that although it be true, that the naturall man knoweth [Page 16] not, nor can discern the things of man, much lesse the things of God, because they are spiritually discerned; yet the spirituall man, they that are spirituall, 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 evill treasure of his heart: for from out of the abundance of the heart the mouth speakes, as Christ saith, Luke 6.45. And so by their fruit they can and doe know them, which the naturall man cannot possibly doe.
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 false-hearted Christian brother, and also a true, when they discover their hearts by their words, which some time or other they cannot but doe, as Christ saith, Matth. 7.
But this is not the rule for outward baptisme, as T. L. would make it, Christ did not enjoyne his Apostles and Ministers thus to know and judge of the hearts of men before they baptized them. Nay, then they might as well lay their hands on them also before it, in approbation of them, which was alwayes performed after baptisme.
Neither did Philip so know and judge of the hearts of them of Samaria, whom he baptized, whereof Simon Magus was one, yet he judged rightly of them all; he saw and knew that they beleeved so farre in that kind, as made them meet for outward baptisme; 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, onely reproves him, and bids him repent of his wickednesse, &c. 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, &c. 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 [Page 17] in their time preached and practised according as Christ gave them example, order and rule, preaching as he did, saying, The Kingdome of God is at hand, repent ye, and beleeve the Gospel, Mark 1.15. according to that which he spake, Luke 24. And that repentance and remission of sinnes should be preached in his name among all Nations, beginning at Jerusalem, vers. 47. For these are the first principles of Christ the doctrine of Baptismes, which whosoever did beleeve, assent unto, and gladly receive, became Disciples, and were baptized with outward baptisme; and afterward, they that attained to true repentance, and remission of their sinnes, through faith in his name, and shewing forth the fruit thereof, were approved. And therfore Christ said unto some that beleeved on him in that common kind of beleeving, If ye continue in my word, then are ye my Disciples indeed, and yee 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, &c. Ioh. 15.
By all which it is manifest, that such a beleeving on Christ as the former, which onely maketh a man a Disciple fit for outward baptisme, such a graffing into the vine availeth nothing, if he attaine 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.
Therfore, I say, it is no marvelling greatly at T. L. that he knoweth not how to judge righteous iudgement, he being, (as well as many thousands more are) destitute of those speciall peculiar graces and gifts of the Spirit, whereby to know it, and so iudge 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 then 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 Chaire, and gave him power to make Disciples, baptize, plant Churches, and taught him so to iudge as he speaks? If he cannot [Page 18] shew that greater, like some of those before mentioned, nor a greater then they that did so ordain him, & place him, and give him authoritie and power to doe al those things: If he cannot doe this, I say, then is he not so neere like the Apostle Peter, as he professeth himselfe to be; but sheweth himselfe to be a very bold presumptuous person, in taking so much upon him; and his sinne in this is greater then his opinion of ignorance concerning the Rule before spoken of: of which with this I advise him to repent, and so farewell.
Severall Arguments proving by necessary Consequence from the Scriptures, that the little children of all such beleevers of the Gospel as may rightly, according to the rule of Christ, be received into the outward state of the Church, by outward baptisme, may also be baptized and received.
The first Argument.
IF it was a lawfull 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 faithfull in and over all his own House, as Moses was in his, and as gracious to little children as he: Then it is a lawfull 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 unbaptized.
But it was a lawfull and requisite thing then, and Christ is as faithfull in his House, and as gracious to little children, as Moses. Therefore it is a lawfull 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 [Page 19] 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 unbaptized, is outward baptisme: 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 unbaptized, is outward baptisme. 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 Jewes, were and might lawfully be circumcised, and received also with their parents, and so from generation to generation, all one with the Iewes:
Then may now still lawfully the children of us Gentiles, who having beleeved the Gospel, and being baptized, and received into the Church of Christians, be baptized 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 baptisme 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 signe, the outward circumcision: Then little children are to have this signe, outward baptisme, it being the signe of the same circumcision of the heart, made without hands.
But outward baptisme doth, as well as outward circumcision did, set forth and signifie 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 [Page 20] Paul doth plainly declare, Coloss. 2.11, 12, 13. where hee giveth unto the circumcision of the heart (which he calleth the circumcision of Christ, the name Baptisme, as it formerly had the name of Circumcision, making baptisme and circumcision both one in respect of the thing signified.
Therefore as little children were to have that signe, 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 faithfull Gentiles are part, as Paul declareth, Rom. 4.11, 12, 13, 14, 15, 16, &c.
The fifth Argument.
If Christ did receive little children when they brought them unto him, and take them in his armes and blesse them, and that this was a greater thing then outward baptisme, and he esteemed them meet for the same, because the kingdome of heaven is of such as they, and so for that cause rebuked those that forbad them to bee brought: Then did he also esteeme them meet for outward baptisme, 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 baptized, 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 baptized.
Answer.
To which I answer, first for a word requiring it, there needs none, that commandement which required circumcision, requireth this, this being to the same purpose, signifying as well as that, the circumcision or baptisme of the heart, for both are one.
And so the Apostle Paul by another commandement 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, ought to be provided for, [Page 21] 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 commandement for this, the former serveth; whereby the Apostle proveth it. So the commandement for circumcision serveth also to prove baptisme, if there were no other proofe.
Again, if little children may not be baptized, 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 baptizing little children, and have so proved it.
And the baptizing of Lydia and her houshold, 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, Then it is very probable that little children were baptized: for in all probabilities there were children, or one child at least, in one of these housholds. And besides, it is as probable, that if little children were not to bee baptized, the Apostle Paul, or the Evangelist Luke at least, (mentioning them by the names of whole houshold, & all his house) would, then, have said, Except little children.
And considering also that the name Houshold, House, Family, doth, and did then especially, properly intend 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 off-spring. And a man may be said, as the Keeper of the Prison was, to beleeve with all his house, though a little child were in it, because it is understood that a little child cannot beleeve, and needs not therefore to be excepted in respect of beleeving, and yet be baptized.
And seldome is there a houshold or family that hath not some children in it, or a child at least; so that here is great probabilitie, that children were baptized, or at least might be, seeing they were no where excepted. And the promise which God made unto the faithfull Fathers of old, as touching their children, of shewing mercie unto them, of calling a seed in them, standeth as fast now to the [Page 22] faithfull 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 shewing mercy unto thousands in them that love me, and keep my commandements, Exod. 20. This promise of shewing mercie unto thousands in them that love God, &c. having no limitation in respect of time or nation, stands sure at all times unto the faithfull and their children, of all nations.
And therefore it was that the Apostle Paul said, The unbeleeving wife is sanctified by the beleeving husband, &c. else were your children unclean, but now they are holy, he having respect unto the promise which God made to the children of the faithfull, of shewing mercie, of calling a seed in them, &c. and writes it down, to the end that all the faithfull 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 mercie on them, and call them; and know also that they have the same right unto all the outward priviledges of the Church of God, as the children of the faithfull 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 baptized.
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 priviledges, which the little children of the faithfull had in the time of the Law; Nor did ever himselfe, nor any of his Apostles, forbid little children to be baptized, and so admitted into the outward state of the Church, whereinto they were rightly admitted formerly; Then no man may presume to doe it.
But Christ did never take away any of the former priviledges of the little children of the faithfull; neither did he himselfe, nor any of his Apostles ever forbid little children to be baptized, and so admitted into the outward state of the Church now in this time of the Gospel: Therefore no man may dare to doe it.
Whosoever shall presume to doe this thing, seeing that neither [Page 23] Christ nor any of his Apostles ever did it, sheweth himselfe 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 doe so: Therfore they shew 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 baptize some that have been twice baptized 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 bee no true reformation from the Antichristian Church, to become a true Church of Christ, as you perswade 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. Therfore 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, &c. I ask the reason why you doe 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 anothers feet, as he had given them example: What is the reason ye take not this work in hand to practise it, seeing the commandement, 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 wel for your planting new Churches, as the other, by your rejecting the outward baptisme little children had received, and your baptizing onely men and women of years (who must first professe 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 yee might as well have left the other also, and not have medled with it.
[Page 24]For let me ask you, Doe you know what true circumcision is, and so what true baptisme 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 baptisme in these places spoken of, as there is of the new birth, John 3.3.5. and that whosoever is so circumcised, or baptized, 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 Councell 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 baptisme 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 beleeveth and is baptized, shal 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, builders and planters, which come so neere their strain, in framing and setling 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 endevour a reformation, take heed and feare lest while they promise and assume great things to themselves, they misse the very thing, and goe 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 broken-hearted sinner from his sins, and the Comforter, the Spirit of truth, which leadeth into all truth, cannot understand those great mysteri [...]s of God, which he hath foretold in Scripture, shall now in this last age be fulfilled. And let no man take it in scorn therfore, that I thus speak unto him, it is mine owne case, I must also take heed and feare. And let us know howsoever (though we all should faile in [Page 25] our understandings, and go awry from the intent of the Scriptures in these great matters) yet neverthelesse the work of Reformation shall goe on, and every thing that the Scriptures have foretold, shall come to passe: 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 dayes should be shortned, there should no flesh be saved, but for the elect sake they shall be shortned, Matth. 24.22.
This Scripture is, and hath been already in the fulfilling at least these hundred yeares 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 counsell 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 Dragons Throne, makes warre against them, overcomes them, and kils 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 lien thus slain so long in the streets of that spirituall Sodom unburied, are in their resurrection; the spirit of life from God is entred 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 crownes, 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 linnen, (who are the called of God, his chosen and faithfull servants, as hee saith, Rev. 17.14.) He who in righteousnesse doth judge and make war, hath been with those his Armies fighting and prevailing all this while against [Page 26] 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 farre passed and proceeded: otherwise that reformation which is and hath been within those yeares (of Kingdoms and Cities, and peoples revolt from the Beast and his Church (that mother of harlots and abominations of the earth) w ch 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 bee 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 dayes 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 doe) shortned, according to his word, and as good and comfortable experience hath proved unto us, for which we are greatly bound to give thankes unto God.
So that wheras 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 halfe, 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 bottomlesse pit, shall make warre against them, and kill them, &c. are spoken after the description of their prophesying in Sackcloth a thousand two hundred and threescore days, w ch is the time of the Beasts reigne, and will have the two witnesses to bee the Christian Magistracie and Ministry, or as some say, the two Testaments and the Ministry, or two speciall men, &c. In all which they are utterly deceived: for first, although these words, And when they have finished their t [...]stimony, &c. 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 shal never be finished till all Gods elect are accoplished; neither did they ever otherwise prophesie, 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 teares, suffering also alwayes with them, and being hated of the world for their word sake: So that the words in ver. 7. [Page 27] of finishing their testimony, cannot have respect to their prophesying in sackcloth 1260 dayes, 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, &c. shewing plainly that he was to kill them at his rising, and not at his dying.
And the three dayes and a halfe of their bodies lying dead in the streets of the Beasts great citie, are the three propheticall years and a halfe of the beasts reigne, and not three naturall years and a halfe, as they of the Church of Rome, and some of our owne also would have it.
And whereas they are said to prophesie all the time in sackcloth, while their bodies lie dead, and unburied in the streets of Sodom, through their malice, yet they prophesie 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 doe 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 disperst into the desart or wildernesse, they alwayes 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 equall 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 oyle out of themselves into the golden Candlestick, which is the Church of God, whereof his true Ministers are part, but onely the two Testaments of God, those two Olive branches, and two speciall Candlestickes, being both one, which alwayes 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 oyle in themselves naturally, as the Olive trees have their oyle, and doe 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 maner 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, &c. because they are his own word, according as the holy [Page 28] 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, &c. 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 alwayes 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 Candlestickes 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 onely to him who sitteth on the white horse, The Lamb Iesus 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 farre 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 doe 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, &c. 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 Monarchs 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 oyle 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, [Page 29] 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 spirituall light and beautie, untill she come neerest 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 remaine even to some of Gods chosen servants, hid and obscure (though foretold in Scripture) shall bee knowne, and understood. Then shall shee, the true Church indeed, come clean forth of that wildernesse of her secret resting place, where shee had been fed so long, and be farre more visible then now shee is. She will not be divided into so many Sects as now are, of those that falsly take on them her name, having so many severall 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 alwayes hath been in such respects (and is) undivided, though disperst, holding faith and truth without confusion or division; yet not without some persecution and affliction, which as the Lord fore-told her, must bee a part of her portion in this world.
And although she may, and shall, in respect of her severall 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 then the parts & members of one body are; nor one part say or think of another, I have no need of thee, no more then the members of one body may.
Neither shall they bee free from all kind of dependancie on the Magistracie, or State where they are. But as they being in place of authoritie, are in duty bound to have speciall care of the glory, worship and service of God, and to see that he be not dishonored by Idolatry, superstition, or any blasphemous, erronious, Antichristian doctrines, nor any kind [Page 30] of abominations, or grosse wickednesses, lest they (by allowing or permitting the same upon knowledge) be found guilty of their sinne, and perish with them. And also to see that the Church, as well as the State, be ordered and so setled in a forme of goverment according to the word of God, and so protected and defended by them, that all the people may peaceably be taught in the wayes of truth and salvation. So the Church and Children of God are bound to submit and bee obedient.
And although they are free and independent from men, in all spirituall things concerning God and their owne 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 himselfe, who hath appointed no one in his stead, during the time of his personall absence, so to bee over his Church, but his holy Spirit onely, the Spirit of truth, the Comforter, which he hath sent, and is with his Church to the worlds end, to rule and governe it, to teach and guide her, and all her children in the wayes of truth, as being the great moderator of all his spirituall matters; yet are they not therefore free from all dependencie on the Magistracie, or State.
But if they shall falle in their duties before mentioned, and doe, and command things contrary, as hath been hitherto most commonly in all Kingdomes 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 Caesars, and unto God the things that are Gods, as Christ hath commanded.
This Church, if ever it come so neere the primitive state, as is hoped upon good ground it will, shee will be so eminent in every part where she shall be, so severed and distinguisht, that if one brother trespasse against another, and will not bee reconciled, it may bee knowne where to goe and tell it to the Church, according to the Rule of Christ, Matth. 18. which Church if the trespasser shall refuse to heare, hee is then to be unto his brother in account as a Heathen [Page 31] and a Publican: For of this Church and her children it was that Christ spake when he said, Verily I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven. vers. 18.
And therefore hee saith againe, 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 faithfull 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 faithfull, that are not of her in respect of her inward spirituall state of true Repentance, justifying Faith, power of the Spirit, Wisedome from above: Christ speakes not here unto them, nor of them; they, though they bee never so great in place and power externall, and wisedome naturall, have nothing to doe with these excellent treasures.
They have no part with the Spouse herselfe therein, it is to her and her children alone, that Christ hath promised, given, and will give those speciall peculiar graces, and those keyes of the Kingdome of heaven, that whatsoever they shall bind on earth, shall be bound in heaven; and whatsoever they shall loose 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 priviledges, because he is in place of authoritie; 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 hee hath, and will replenish her, shall not onely convince the Antichristian people, and wicked perishing World, of sinne, of righteousnesse, 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 owne children, even the full number of Gods elect, the generation of his [Page 32] first-borne, which within the very time of this present last age, will bee 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 shee was then in travell to bee delivered, by which meanes shee was inforced to flie into the Wildernesse, and so the great light of her bright shining graces, shee being then clothed with the Sunne, and having the Moon under her feet, and on her head a Crowne of twelve Starres, (which made her so visible like a Citie set upon a Hill, that cannot bee hid; and as a Candle in a Candlestick, which giveth light to all that are in the house) was elipsed, and hidden in obscuritie, in comparison of her first estate, as you may read and perceive, Rev. 12.
So now, after the desolation of Antichrist, which is now neere at hand, the time will bee as short wherein her light shall (in a measure) so shine againe; and shee shall travell to bring forth her last fruits unto God, and to the Lamb, before the Dragon, the Devill, Satan, who (in respect of his former practices, as Revel. 12. and before) hee hath been so long time bound) shall bee loosed again out of his prison, and goe unto the Kings of the earth, and of the whole World, to deceive the Nations that are in the foure quarters of the Earth, even Gog and Magog, and gather them together, and bring them downe, in number like the sand of the Sea, and compasse the Camp of the Saints about, and the beloved Citie; and so (for a little season) greatly trouble her, even till fire shall come down from God out of heaven, and devoure 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 bee raised, and with the living bee brought before him, and hee will separate the Sheep from the Goats, the Books [Page 33] shall bee opened, and they shall bee judged every man according to his workes, as it is written, Matth. 25.31, 31, 32, 33, 34, &c. John 5.28, 29. Revel. 20.11, 12, 13, &c.
And so the judgement being passed, and the corrupt state of this world dissolved, there shall bee new heavens, and a new earth, and the holy Citie, new Jerusalem, the Bride, the Lambs wife, shall bee 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, &c. 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 bee perfectly and fully delivered from all their captivities and troubles, sorrowes, teares, graves, dust, and shall sorrow and weep no more, as the Lord hath promised, Rev. 21.4. and sundry other places. And hee their Lord and King Christ Jesus, shall reigne over them in Mount Sion 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.
Behold I come quickly, and my reward is with me, to give every man according as his workes shall be. I am Alpha and Omega, the beginning and the end, the first and the last.
Blessed are they that doe his commandements, that they may have right to the tree of life, and may enter in through the gates into the Citie: For without are Dogs, and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth and maketh a lie.