tell the truth and what am I become your enemy because I tell you the truth receive fools gladly for as much as you are wise and remember there was a time in which you were a fool if you are yet grown wise And thirdly I am hot troubled because you call me Asse because an Asse is an innocent usefull creature and doth his master better service than a lasie slumbring Dogg that loveth to sleep and yet is greedy to seek gain at his quarters moreover I have once read that an Asse could see better than his Rider by which he reproved the folly of his Master but no more of this a word to the wise is sufficient but I shall try the next thing which is a question you ask say you Is not our Ordination good we had imposition of hands by the Ministers Answ It is not the imposition of hands in Ordination that I question but the lawfull subject who is to have hands laid on him and the lawful Presbyter and the like that is the thing which will be questioned in its time and place Page 27. And again whereas you say that It is in the Presbyters power and not in the Churches to appoint their Ministery for say you Paul left Titus in Creet to ordain Elders there and it is the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is used in Act. 7.10 where it is said the King of Aegypt did appoint Joseph Governour over Aegypt the which power say you was conceived to be in the King and not in the people To which I answer and say and first I know that a proud generation of men would willingly reign as Lords and would be masters to such as they ought to be servants to and exclude the Church in their Election or Ordination although they will not excuse the Church in donation so that one month in a year viz. harvest the Priest will make the people believe that he is their servant but eleven months he will be their master but this by digression and so to the matter which is you say It is in the Presbyters power and not the Church to appoint who shall be their Minister the reason is because say you Pharaoh did appoint Joseph to be Governour over Aegypt as supposed without the peoples consent and it is the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is used by Paul to Titus To which I answer what although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Ordination or appointment will it therefore follow because it is supposed that Pharaoh an heathen King did appropriate such power and authority to himself as to appoint a Governour without the peoples consent that therefore Paul dâ—d license Titus so to do or did Paul appoint Titus to be a second Elius over the Church a very pretty comparison as you think or strong reason to prove that Titus did Lord it over the Church to appoint what Governours he pleased because Pharaoh the heathen King did so as it is supposed and know ye not what our blâ—sled Saviour saith That the Princes of the Gentiles exercise dominion over them and they that be great exerciseth authority over them but it shall not be so amongst you but who so would be great amongst you Mar. 20.26 let him be your minister viz servant or under servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Mat. 20 26 27. as from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he that will be chief amongst you let him be your servant From whence we may learn that Christ doth not appoint unlesse in Churches such authority to sit as Lords amongst them but to walk humlby and self-denyingly as to be an example to the flock and moreover we finde the Church of Antioch did ordain Paul and Barnabas by imposition of hands and yet no Presbyter there that I find neither was Paul and Barnabas called Apostles before they were ordained and indeed the power lyeth originally in the Church as faith our Saviour If thy brother sin against thee tell him of his fault between thee and him and if he refuse to hear thee then take another with thee and if he refuse to hear you tell the Church and if he neglect to hear the Church let him be as an heathen or a publicane for whatsoever ye binde on earth in the plurall number mark that shall be bound in heaven From whence we may see that the power lyeth originally in the Church Finally God hath appointed the Church as in reference to have officers for choice and approbation and the Presbyters to appoint by prayer and laying on of hands as for charge and designation and thus they are to go hand in hand in that work as may further appear from the Apostles words to the Church at Jerusalem saying Chuse out amongst your selves men of honest report whom we may appoint or give charge over that matter Act. 6.3 So then if he that is but to take care of the body must not be imposed on the Church without their choice much lesse may there be a man imposed on them which is to take care and watch over their souls without their choice and approbation I might say very much to this but I passe briefly to the next thing which is say you Although we were in Rome and came through it yet we are now separated from their Ceremonies Page 27. and walk according to the rule of Gods word and pray did not our Saviour come from Adam through sinful lines Answ To which I answer and say That whereas you say that although you came through Rome or were in Rome yet you are now separated from the ceremonies thereof to which I say I do believe that you are separated from some of Romes Ceremonieis as may be compared to Anise and Cummin and the like but the fundamentals you stil practice and uphold that is your Ordination is from them and you in your Ordination are made a petty Pope by them witnesse your absolution of sins Although you suppose that you are separated from Rome yet you stand in her authority and own her doctrine that is they in your Ordination appoint you to forgive men their sins they that doubt of the truth of this may read the Book of Ordination of the National Ministery the which will shew them the truth of what I have said and secondly you practice and uphold that Ceremony of Baby-Baptism which was confirmed by Pope Innocent the third as was granted by one that was better read in the Fathers as I verily judge than your self but this by the way for it is both in the Articles of your faith and your I evident that Infant-Baptism that you are not separated from Romes Ceremony for first you do declare in the Articles of your faith that Christ did descend into hell and some of you have cited the Text in Peter 1 Pet. 3 19. which saith he went and preached to the
return to their own Land onely the drying up of the River may be a little the precedent work as if time would give leave I would shew you and that the gathering of the dispersed of Israel and bringing them into their own Land will be fully effected under the sound of the seventh Trumpet which by the Prophet Isaiah is called the great Trumpet because under his sounding greater things will be effected than under any of the sounding of the other six Trumpets and therefore see what the prophet Isaiah saith Isa 27.12 13. which is as followeth And it shall come to passe in that day that the Lord will heat off from the channel of * Chap. 11.15 16. Rev. 16.12 the River to the stream of Aegypt called the tongue of the Aegyptian sea and ye shall be gathered one by one O ye children of Israel and it shall come to passe in that day that the GREAT TRVMPET shall be blown mark that and they shall come which are ready to perish in the land of Assyria and the out-cast of the land of Aegypt and shall worship the Lord in the holy mountain of Jerusalem And thus having shewed what the second thing will be that will be effected in the time of the sounding of the seventh TRUMPET I come now to shew what will be the third thing effected at that time which is The Kingdomes of this world shall become the Kingdom of Christ and he shall take his great power and Reign Rev. 11.17 Do you know what is meant in these Petitions in the Lords Prayer Thy Kingdome come Thy will be done in earth as it is in heaven surely if you did you would understand the Prophets a little better than you do So that Christ is yet to have a Kingdome in this world or that the Kingdoms of this world is to become the Kingdoms of the Lord Christ under the sounding of the seventh Trumpet as aforesaid Rev 11.15 for the proof hereof read the words of John which saith And the seventh Angel sounded and there was a GRAET voice in HEAVEN saying the KINGDOMES of this world are become the KINGDOMES of our Lord and of his Christ and he shall reign for ever and ever From hence we see that although Christ would not be King on earth before his suffering yet afterwards he is to receive a kingdome to himself even the kingdomes of this world and that he will take his great power and reign and then according to the words of the Psalmist Psal 22.27 All the ends of the world shall remember and turn to the Lord and all the kindreds of the Nations shall worship before thee for the kingdom is the Lords and he is the Governour amongst the Nations because of thy Temple at Jerusalem shall Kings bring presents unto thee Psal 68.29 and the kingdome and dominion and greatness of the kingdome under the whole heaven shall be given to the people of the Saints of the most high Dan. 7.27 whose kingdome is an everlasting kingdome and all dominions shall serve and obey him and Saviours shall come upon mount Zion and judge the mount of Esau Obed 21. and the kingdome shall be the Lords for he that overcometh will I give power over the Nations Rev. 2.26.27 and he shall rule them with a rod of iron Psal 149.8 9. and binde the Kings in chains and their Nobles in fetters if iron to execute upon them the judgment written Rev. 5.10 this honour hath all the Saints praise ye the Lord. From hence we may see the Kingdomes of this world is to become the Kingdome of Christ and his Saints and they shall reign upon earth But you say Page 36. 37. The Saints reign is to be understood spiritually as by prevailing with God in prayer and the like To which I answer and say it is as likely to be true as that the Kingdome of Syria is the fourth Monarchy or Kingdome but that it cannot be so understood is plain for as yet I never read that any one man governed or reigned over all Nations or reigned over them by his prayers although it might bring judgments on many places and people Jam. 5.17 as Elias did when he prayed and it rained not for the space of forty six months but what hurt did that do to Aegypt where it raineth not and did ever any one by his prayers binde his King or Nobles in fetters of iron but admit we might grant that there were an hundred did so yet it would not prove the matter but be too narrow unlesse you could prove every man in particular to do so for this honour shall every Stint have viz. to reign and the wicked to be as ashes under the soles of their feet there might be very much said to the confutation of this but I shall not play the coward to fight with that which is so decripped and not able to look truth or sound reason in the face but that Christ and his Saints shall reign together on earth is plain first because there is plain text of Scripture for it Rev. 21.1 2 3 4 5 6 7. as above written secondly the Tabernacle of God is to be with men mark that and the Lord Jesus is to descend Zach. 14.4 and his feet standing in that day upon the Mount of Olives Job 19.24 25 26 27. the confideration whereof did uphold Job in his troubles that he should see his Redeemer in the latter dayes upon the earth whom he should behold for himself and not another And wereas you say Page 38. Christ is gone to prepare a place for us and that we shall becaught up to meet him in the ayre and be ever with him To which I answer and say and first if we shall be caught up to meet him it argues plainly that he is coming to live or he with us otherwise we may not be properly said to meet him if he be not coming towards us Obj But if it should be said it is true The Lord will come to judgement possibly here on earth but not to reign here To which I answer and say If he do hold his judgement here that implies that he will reign here for he shall reign when he sits in judgement but we finde plainly in Scripture that there is a great work to do when Christ comes before he shall give the ultimate sentence in so much that the Apochalips saith it will be a thousand years if I should say that the new Jerusalem should for ever abide in the Land of Canaan The meek shal inherit the earth which â—s yet they do not and we ever remain in it you would not know how to disprove it for although the Text say that we shall be ever with the Lord yet it doth not say that we shall be ever in the ayre for although Christ shall be seen in the ayre with the Saints and Angels which
a resurrection from a state of sin to a state of grace but it s to be understood a resurrection from the Grave and the soul is to be understood the body or the entire man as the eight souls were saved by water in Noahs Ark. And whereas you say Page 39. that the new Jerusalem is not to be a material City according to the letter of the Scriptures because say you what City in the letter can have twelve foundations or Angels porters or gates made of pearl To which I answer and say it is somewhat strange to me to think that you do in very deed believe that God made the things that do appear by his word Let it be so and it was so and that he laid the foundation of the earth upon nothing and spread forth the heavens like a curtain and made those two great lights together with all the hoast of heaven Carnal men know not the mystery of the Kingdom and what they know naturally as bruit beasts even in those things they corrupt themselves onely by his word Let it be done and it was so it is strange that such carnals as you are do not question where God had materials enough to make the heavens and earth because you question how one pearl can be big enough to make a gate To which I say that he that made the heavens and the earth by the word of his power could have made it all of pearl if it had pleased him for there is nothing too hard for him to do therefore what he saith he will do let us not question how he can bring it about lest we see it and yet never enjoy it Again whereas you say Page 40 That the new heaven and earth and new Jerusalem may be taken for the Church in glory after the Jews conversion To which I answer and say that the new Jerusalem is not the Church is plain because the Church or Saints are to enter in through the the gates into that City and have their habitation there and walk in the streets thereof therefore the Church may not be taken for the new Jerusalem but it is to be a material heavenly glorious City the which now is the habitation of God and Christ or his Throne or Taberbernacle the which also at the time appointed shall descend upon the new earth and so the Throne or Tabernacle of God shall be with men and he shall dwell with them and thus the Lord shewed Iohn the form of the City and the manner how it should descend down upon the new earth in the which City the glorified Saints with the Lord shall dwell but without the gates shall be doggs and whoremongers and the like punished and although the whole earth shall be restored in the years of restauration yet after the ultimate judgement when Christ hath finished his reign and resigned up the Mediatorship and all government â—o the hands of God the Father when he shall be all in all 1 Cor. 15. then shall the Land of Canaan or Iudeah or Ierusalem which is one and the same although they differ in name be that new earth in which shall dwell righteousnesse agreeing with the words of the Prophet Esa 65.17 18 19. which saith Behold I create a new heaven and a new earth and the former shall not be remembred nor come into mind but be ye glad for behold I create Ierusalem a rejoycing and her people a joy and I will rejoyce in Ierusalem and joy in my people and the voyce of weeping shall be heard no more in her This will be accomplished in Ierusalem at the beginning of Christs reign although the condition with other places may be altered as Chaldea Aegypt and Edom and the like yet with Canaan it will not for Ierusalem shall abide a glorious blessed place for ever as I shall speak more to anon and at present I pass to what you say in page 41. which is an interpretation of the words of Isaiah which saith The lyon shall lye down with the lamb and the like which is meant say you the changing of our salvage nature and make us submit to his yoak Answer That this is a false interpretation any man that hath understanding may plainly discern because Christ saith iniquity shall abound and questions whether he shall find faith upon earth and also the Prophet shews that the people of God shall be very few like to the gleaning of the vintage and the whole world wandring after the Beast and such like expressions the Scriptures are full of which sheweth that there wil not be such a conversion as you vainly dream of but this trifle I shall speak no more to at present but refer the curteous Reader to take satisfaction from the Scriptures as to this and the like as you may find composed as to the proof of this matter in my former Treatise intuled Syons Redemption Read my Syons Redemption where you may finde that the lyons lying down with the lamb is literally to be understood and the objections answered discovered as you may read from page 153 to page the 163. And as to the next thing I say That those irrational creatures that are dead are already delivered from their groaning and labour and yet notwithstanding for ought that you have said every creature that hath groaned under his burthen and hath been sensible of misery may again he restored but I shall wave that discourse and come to your 42 and last page in which I take notice of your contradiction where you say That Saints are not like to meet with peace or quietnesss here below but trouble and persecution and yet you say immediately that There is a time before the end when the sea of troubles shall be no more So that he that hath not both the eyes of his understanding put out may see that you are in a gulf of darknesse groaping for the wall not knoâ—ing what you say nor whereof you do affirm I could wish that you knew even the glorious state of the Church which will be at the time that the Redeemer shall come to Zion and turn transgression from Iacob when all Israel shall be a holy people to the Lord you hâ—rp at something that will be brought to passe at that time but what you know not neither are you like to know so long as you lean upon men to go upon their legs and see with their eyes but I spare you and passe to the next thing which is Say you in opposition to the Saints enjoying the riches of the world God gave mount Seir to Esau To which I answer and say The Sts. shall not enjoy the riches of the world until Christ shall come in the clouds of heaven with power and great glory to put them in possession that to suppose that the Saints shall enjoy the riches of the world till the Kingdoms of this world are become the Kingdomes of Christ is but a
person Cant. 3.1 saying Behold THOU art fair my love behold THOU art fair c. and also the Lord speaking to the Church of Judea and Jerusalem speaks often as to a single person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter which is by interpretation a stone might significantly be called the Church because the Church is called the pillar or ground of Truth Read 1 Tim. 3.15 compared with Mat. 18 17 18. and also calls the Virgin daughter of Babylon as a single person in many places so in this metaphor Christ calls the Church as a single person as though he spake prâ—raâ—â—ly to Peter but consider that Christ spake not to Peter barely considered as a Minister but speaks to him as considered one in whom the truth was settled as a Pillar and considered so the power is committed to him not as a Minister but as the Church which is called The ground and pillar of truth and this will plainly appear if we consider Christs following discourse as in this Evangelist where he saith to the Church Whosoever ye binde on earth shall be bound in heaven c. so then the power lyeth in the Church as aforesaid and so having spoken somewhat as to your Office although I might be larger in it I shall passe to the next and last subject which is the qualifications of the National Ministery to which I say That there is not one in England fitly qualified to be a Minister according to the rule of Scripture not that I say that it is impossible to find a man zealous according to his light although there be very few such to be found yet I say in my understanding it is impossible to find a man in the way of the National Ministery as they now stand and have stood for ages and generations fitly qualified either in respect of their Ordination or Doctrine as for their Ordination it is already proved to be from Rome and that by your own grant and as for matter of Doctrine there is not one as aforesaid that holds the mystery of Faith in a pure conscience as I doubt not but 〈◊〉 make good what I say if any shall call me thereunto and indeed 〈◊〉 is a very rare thing to finde any crime qualifications in Ministers of that stamp but because I study brevity I shall leave as to the qualification of the falâ—e Ministery as in reference to Ordination and speak somewhat to the qualifications of the true as in reference to Ordination and that very briefly And 1. As to the persons Ordaining 2. As to the persons Ordained And 3. As to the formallity or method of their Election and Ordination together with their charge in reference to their Office and how they are to demean themselves in the Church of God And first as to the persons Ordaining the Ministery they must be sober holy temperate and faithful in all things such as have been baptized according to Christs appointment after they have learned him or been made disciples for our blessed Saviour himself was baptized about thirty years of age who was to be a leading pattern to us who also never made or appointed any Minister before that time neither did he * I speak not of Christ here but considered as he was man Luke 3.21 22 23. ch 4.15 Mat. 3.16 ch 4.17 18 19 20 21. preach that I can find although dispute before his Baptism but presently afterwards did preach and called the Twelve and made them Ministers as you may read in the Gospel of St. Matthew and also in Luke so was Paul also and in a word none are fit to Ordain Ministers but such as have been followers of Christ as he hath lead them an example who have been first made Disciples and afterwards baptâ—zed and also have been an example or pattern of good works to others for such were all the Persbyâ—res of old as lat large could prove for from being such as your Presbyters were viz the Lord Bishop although he were your Reverend Father in God And secondly as to the qualification of the persons Ordained to be Ministers 1. They must be such as are gifted from God to preach the word instant in season or out of season that is to say at all times they must not be such as want a Library tyed to their back nor a three penny Sermon book to preach from but must be such as are acquainted with the mind and will of God as it is revealed in Scripture as saith the Apostle A Bishop must be blameless as the sleward of God not self-willed not soon angry not given to wine mark that nor fibby luore but vigilent apt to teach a lover of hospitality a lover of good men sober just holy temperate holding fast the faithfull word c. Thus must a true Minister be qualified and more also the which would be too large for me at present as in reference to my occasion to mention in particular and therefore shall passe to the third and last thing which is the formality or method of Election and Ordination together with the work contained in the Office and because I have hinted at is already I shall be brief and say that a Minister that is truly made ought to be chosen by a joynt consent of the Church and to be a man of their own coast that is of the same Church and his gifts tryed and approved therefore we never read that there was ever any Minister Ordained or appointed to this or that Church unlesse he first had been a member with them and Ordained amongst them and therefore Titus was left in Crete to Ordain Elders If there were found any amongst them fitly qualified from whence we may see that the true Ministery have not so large a license as you travelling Ministers have unlesse is were the Apostles they went from place to place to plant Churches but not to look for the biggest livings but where the Lord had any work to do they did it and yet did not bargain before hand what wages they should have for so doing neither did they covet any mans gold or silver or the like but you may see more of this in my former Treatise intituled Zions Redemption and Original Sin Again as a true Minister must be a member of the same Church over whom he is appointed and his gifts approved by them so the same Church over whom he is to be a watchman or to be present to hear the charge each over other when it is solemnly given by the Eldership for that end Titus was to abide in Crete amongst the Churches and also the Lord commanded Moses to do so concerning Joshua as you may read in the Book of Numbers saying And the Lord said unto Moses Numb 27.18 19. take thee Joshua the son of Nun a man in whom is the Spirit and lay thy hands upon him and set him before Eliazer the Priest and before all the Congregation and give him a charge in their sight
will be his glorious Army Mat. 24.30 Zach. 14.14 Exod. 1.11 Rev. 1 7. Zach 12.10 Joh. 19.26 yet it s plain he shall descend upon Mount Olivet and restore Israel and put the new earth into the possession of the meek from whence we never finde they shall return but Gods Tabernacle shall be with them there as before said and there is not one objection that I know of at present but may easily be answered Joh 14 1 2 3 and where it is said Christ is gone to prepare a place for us we know Christ tells us that in his Fathers house there is many mansions and therefore no great need of prepatation onely speaking according to mans capacity and so John saith Rev. 11.2 3 4 he saw it adorned as a Bride for her Husband and that house that Christ calls his Fathers house and that inheritance that Peter saith 1 Pet. 1.3 4 5 is reserved for us in heaven 〈◊〉 her but that new Jerusalem that shal I come out of heaven viz from above â—he clouds and be situated upon the new earth and so Christ will be the King and Governour of the whole earth at which time he will reconcile to himself a things both in heaven and earth and his will then will be done on earth as now it is in heaven Christs will shall be done in earth as it is done by Angels now in heaven so that every knee hath of things in heaven and earth at that time shall bow before him when there shall not be Lords many or Gods many but he onely Lord throughout all the earth and his name one onely we except him the which hath put all things under him but yet we ee not all things subdued under him for there are many that will not have him to reign over them and the last enemy which is death is not yet destroyed but I passe briefly to the next thing which is The heavens say you shall retain Christ till the restauration of all things and therefore Christ will not come untill the wicked be raised for say you shall the earth after it is restored be digged up and disaced for to raise the wicked To which I answer and say that such as you have you put into your book you erre and know not the Scriptures or the power of God cannot he who gives to every seed his own body after it is turned to dust a thousand years raise up such by his power without defacing the earth or putting the earth in an incapacity to bring forth her fruit after the manner of an earth restored or did you never read that the earth opened her mouth and swallowed up Korah and his company and yet closed her mouth again or hath not he that openeth the earth power to shut it again without defacing of it and did you never read that God took out one of Adams ribs Gen. 2.21 and closed up the flesh instead thereof and yet not Adam defaced or imperfect by it many such like instances might be added but the objection is not worth an answer and therefore I passe to the next thing onely take this by the way that is the Heavens are said to retain Christ till the TIMES of restauration and we know that the word TIMES in the plural number is taken for years as Nebuchadnezzar was to be turned out into the open field till seven TIME Dan. 4.23 had past over him meaning seven years so then the text may be read thus Acts. 3.19 The heavens shall retain Christ till the year of restauration the which being duly weighed and truely understood will teach us that the times or years of Christs reign will be the times or years of restauration and so I come to the next thing which is say you Satan was bound a thousand years Page 38 39 as not to hinder the propagation of the Gospel although he raised persecution against the professors thereof Answer what may I say to this peice of contradiction 〈…〉 hindred when the Professors thereof 〈…〉 to death if this 〈…〉 not the Gospels propagation know not what hindreth it but this is as likely to be true as the conversion of persons from a state of sin to a state of grace called the first resurrection for John in his vision saw all that had suffered under the Romish Babylon from Rev. 18. and all that had suffered under the great Antichrist to be alive again in the state of resurrection from the dead but the rest of the dead men lived not again til the thousand years were finisht and that this means a resurrection from the grave is plain because the Apostle saith that the dead in Christ shall rise first also John saith that when the thousand years are finished 1 Thes 4. Satan shall be loosed and gather God and Magog and then shall be the resurrection of the rest of the dead men according to the saying written And the sea gave up the dead that was in it and death and hell viz. the Grave delivered up the dead which was in them c. And again whereas you say John saw the souls and not the bodies of them that were beheaded in heaven with Christ To which I answer and say Gen. 46 26. it is said that there was above threescore souls came into Egypt with Jacob now did these souls come without bodies or is not the body or the individual man called the soul this you may read frequently in Scripture Hos ch 10 11 as in the book of Hosea and several other Scriptures And whereas you say that John saw their souls in heaven The text saith no such thing that John saw them in heaven but the text saith that John saw the souls of them that were beheaded and they lived From whence we learn that God shewed John the state of the resurrection of the just to be a thousand years before the resurrection of the wicked The dead in Christ shall arise from the dead a thousand years before the wicked for the rest of the dead men lived not again untill the 1000 years were filnished Rev. 20.6 7. and when Christ speaks of his coming and raising the dead and changing the living that live in him â—e saith that Two shall be in one bed the one taken and the other left and that this agreeth with Pauls words to the Thessalonians which saith the dead in Christ shall rise first iâ— plain because Christ adds this word also where the carkâ—se is thither will the Eagles be gathered all which sheweth that the dead in Christ shall rise first and John resolves the doubt that is how long the dead in Christ shall rise before the other dead men and that is saith he a thousand years for the rest of the dead men lived not again untill the thousand years are finished this is the first resurrection So then the resurrection spoken of by John is not to be understood
read the 14. Chapter and there you shall see he discovereth where the ten Tribes are and shall remain till the Lord shall dry up the River Euphrates and then shall be brought to Zion and Christ shall be their King and indeed the great reason why the Jews did not believe in Christ was because they understood not that he should come twice on earth first to suffer then to reign but at his first coming they supposed that he would restore all things and reign as King neither will they believe till they see him come in that manner in the clouds of heaven with power and great glory then shall they say lo this is our God we have waited for him and so I shall cease at present desiring thee also to be waiting for Christ that thou mayest be found worthy of the Kingdome and sit down therein with Abraham Isaac and Jacob the which is the desire of thy friend G. H. Curteous Reader I desire thee to mend some places in thy reading It being not so proper sense as the Authors desire is it should be by reason he could not be at the Presse to take a surveigh of it him self it also being sent up to the Presse at sevrral times in several parcels the which doub less exused some mistake but I have noted the most past in the Errata in the last page of the Book there is a mistake in the pages by marking of them twice with 55. therefore if I note any thing to be found in 55. If thou find it not there remember that 55. is in two places and in one of them thou shalt find it this I thought good to give thee to understand The Contents of the principal Matters contained in this Book A ARguments given to prove Sprinkling not to be Gods way in Baptism page 16 17 18. Adam proved to be dead in Gods account the same day that he sinned p. 44. Arguments given to prove that Infants ought not to be baptised page 36 37 38. A confutation of that which hath been said to my Argument about Original Sin from page 89. to page 96. Antiochus Epiphanes proved not to be the little Horn spoken of by Daniel in his 7th Chapter page 126. 127. B Baptism came not in the room or place of Circumcision page 14. 15. The Beast and false Prophet distinguished and proved to be two and neither of them to be the Romish Babylon page 163. to 168. C The two Covenants discoursed on and proved to be two individual Covenants not onely in administrations but in substance p. 19 20 21 E A discourse concerning Esaus rejection and of the selling of his birth-right page 59. to page 63. The Ninth Chapter to the Romans fully Expounded page 98. to 132. F The Fulfilling of the words of the Prophets concerning Christ in the letter of them as is proved page 190. G God proved to be the Father of our spirits or spiritual souls p. 42 44 45. Gods fore-knowledge not the cause of mens doing evill and rejection for the same page 52 53. God may love and hate one and the same creature or person and yet be unchangeable in his Decree as is proved page 54. to 59 God hath given every man power to repent and believe the Gospel with Objections of that nature answered page 66. to page 74. H The House of Judah and the House of Israel shall return out of their Captivity into their own Land that is Hierusalem proved by the Scriptures cited page 183 to page 109. I The Jews not to be converted by a Gospel-preaching page 157 to P 160. The new Jerusalem proved not to be the Saints but the habitation for the Saints as page 175. 176. K The Kingdome of Heaven mentioned in Mark 9 1. and Matth. 11 22 proved not to be the Gospel Church page 47 48 49. L The Long-suffering of God waiteth upon the world of ungodly and not peculiarly on the Elect as page 71 72 73. M The Moabites and the Ammonites proved to be the daughters of Sodom page 153 154 N The National Ministery Examined and disproved page 133. to p. 146. The National Church and Ministery proved not to have the true Christian Faith page 179 to 182. O Original Sin brought not the second death upon Adam or any of his lines as is proved by arguments and Objections of that nature answered page 38. to 50. P Gods Power guided by his other Attributes so that there is some things be it spoke in reverence to God which God cannot do as is proved page 78 79 80. R Some men given up unto a Reprobate sense so as they cannot repent and the cause wherefore discoursed on in page 65. to 69. The Saints Reign upon earth is not to be understood Allegoricaly but literally page 171. That Christ shall Reign in Ierusalem over the house of David is proved by the holy Scriptures cited in page 189. to 200 The Resurrection of the wicked at the end of the thousand years doth not contradict the thousand years Reign to be the TIMES of restauration as page 173. S The Objections against Dipping and the Sprinkling under the Law urged to prove Sprinkling in Baptism examined and answered page 1. to 16. Sodom not yet suffering in Hell page 81. to 85. Sodoms return to their former estate discoursed on and proved page 153. T Tythes or a Tenth not lanful to be paid or received by a Gospel people or Ministery as page 31 to 35. The Temple that Antichrist shall sit in is proved not to be the Church of Christ page 168. Of the glorious effects under the sound of the seventh Trumpet page 168. to 171 W Washing of Disciples proved to be an Ordinance of Christ as p. 10. Z Syons Redemption Redeemed wherein is not onely proved that the Captives of Samaria and Ierusalem shall return to their former estate but also the Objections of that nature answered page 147 to 155. SYONS REDEMPTION AND ORIGINAL SIN Vindicated SIR I Am come now to the examination of that which you are pleased to call Errour the which I doubt not but I shall prove it to be the truth of the Gospel of Christ and your self to be Erronious and a leader of blind ignorant men and women which have been a long time a learning yet are as ignorants as ever and no marvel for many times people perish for want of knowledg but if the blind lead the blind at last they will both fall into the ditch but I pass breefly to your discourse in the which you do affirm That Baptizo oftentimes is taken for dipping or sprinkling To the which I answer and say that to say Baptizo is frequently taken for dipping is true because it is the proper signification of the word Heb. 9.10 and sometimes it is taken for thorow washing according to that phrase in the Hebrews but that it is taken frequently for sprinkling as you say is very false No correspondency between
without measure and so was his water Baptism To which I answer briefly the strength of your reason lyeth in these words There is a parallel say you between Johns Baptism and Christs and Johns Baptism was that of water and Christs that of the Spirit and say you Christs Baptism was by pouring of a few drops in the time of the Law and hence you conclude that because Christs Baptism with the Spirit was by springling as you say and yet is called Baptism equivolent with that of Johns which was with water therefore water Baptism may be by sprinkling and this is the sum whole strength of reason that you produce Answer And first to the first There might be a true parallel between Johns Baptism and Christs John did dip or thorowly wash the people of the Regons of Judea and Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might prepare a people for the Lord and as John did prepare a people for the Lord by dipping or thorow washing so Christ would not many dayes after prepare a people for God his Father by dipping or thorow washing of them by his Holy Syirit the which I have proved already that the Baptism of the Spirit is not compared to a little water but to rivers of water and as touching that of sprinkling so often mentioned in the Law it may be granted that it might possibly be meant of the pouring forth of the Spirit in the last dayes because not onely Isaiah but Joel also Joel 2.28 with other Prophets speaketh of sprinkling many Nations Esay 52.15 and of pouring out of His Spirit upon all flesh Act. 2.16 but yet this is no whit for your purpose for what if it be so Ezek. 36.25 that God doth pourâ—forth of his Spirit and that by Rantizing that is to say by sprinkling or scattering here or there or dispersing in divers parts or places yet it doth not follow Spargo to sprinkle or scatter in divers parts although Gods Spirit be scattered or dispersed here and there in many Nations that is to say one of eighty or two of a family or if it be more yet such as do enjoy the Spirit and are cleansed thereby are not sprinkled but the Spirit to them is as a fountain or a river af water whereby they are washed and sanctified and justified in the Name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 and moreover I might shew you how sprinkling represents that of Christs blood the which differeth somewhat from other water or Spirit in proper operation of it although it agree in one for there is three beareth witness on earth as well as three in Heaven but I shall be brief And secondly 1 John 5.7 8. whereas you say that Christ was Baptised with the Spirit or plounged receiving it without measure and so was his Baptism with water from whence you conclude that Christ was plounged in Jordan to manifest to the Sons of men that as he was plounged with the Spirit so he was also plounged in water to signifie his being plounged with or in the Spirit To which I answer and say that if it be true what you say that Christ was plounged in water to represent that he was plounged with the Spirit receiving it without measure and if that be the onely reason that Christ was dipped or plounged as you seem to affirm then none must be dipped or plounged but such as have received the Spirit without measure and it also doth imply that the Jews the Eunuch and some of your children the which you have formerly dipped have received the Spirit without measure so that your own words imply a contradiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is mergo or immergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is the word subeo or ingregredios these differs not much in their signification neither of them signify to sprinkle and where as you in your Parragraph say that the word Bapto Dyno much differ yet so far as I am able to understand the word Dyno they differ very little the one signifying to dip or plounge or overwhelm in the water so the other signifieth to enter in or go under it But to pass on to your discourse you ask me what I think of that known place 1 Cor. 10.2 in these words all our fathers were Baptised in the Cloud and Sea and say you that was a water Baptism yet they went on dry ground Answer I know the Text saith that they were all Baptised viz. all the fathers but how you will prove it to be water Baptism I know not for the Apostle calleth it no such thing onely sayeth they were Baptised and we know there is a Baptism of sufferings and of the Spirit and if I should affirm that it was a Baptism of the Spirit and of fiery tryals to try who would murmur or who would stand still and trust in God to see his Salvation I know not how you could deny it upon good grounds but that it was a Baptism of the spirit I think no sober man will deny because both the Text in Exodus and that in the Corinths imply so much for we finde that the Angel of Gods presence or his Spirit was a light to Israel but the camp of the Egyptians he darkned and also it is said they eat of the Spiritual meat and so forth and we may very well see if we are not blinde that Gods Spiritual presence was very great to Israel in the Cloud being a light to lead them in their journey to Canaan and also his Spiritual presence great in the Sea in making it to be a wall to them on the right hand and on the left that they wet not so much as their shoe brims and therein God manifested his Spiritual presence to Israel and if any were Baptised in water it was not Israel but Pharaoh and his Host the which were plounged and overwhelmed in the great depth but the people of Israel were lead and directed and upholden with more than an ordinary work and manifestation of Gods Spirit and because I study brevity and also that you are hasting away for Ireland I shall leave this particular with this Request desiring you to show before you go where ever that Baptism was called water Baptism the which is spoken of in that first of Corinths but if you seriously weigh the occasion of the words they will easily show you that the Baptism there mentioned is a Baptism of the Spirit because the Apostle was there shewing what judgments fell upon Gods people of olds for their sins to afright at I may say the Corinths that were a carnal people as if the Apostle should have said take heed of sin for that will bring Gods wrath on you and to take off that objection that the Corinths might use in saying but surely the Lord will not destroy us for he hath given us
Church To which I answer and say that your word federately your matter intimated in it are far ferched consequences that the holiness spoken of in 1 Corinths 7. will not admit any to Baptisme the which if it would then the unbelieving Wife or Husband which is as holy as the Child ought to be Baptized and how far that is from truth I shall leave the Reader to judge but that the Text doth say that the unbeleever is Holy read it and you shall see to difference in the word Sanctification and Holiness in that place for Tindal readeth it thus Eâ—uxor infidelis sanctificata est inviso alioqui câ—rte liberi vestri improbri essent nunc autâ—m sanctisunt So that the word may be red the unbeleeving woman is Holy or hallowed to or by the man as well as sanctified but the holiness mentioned in 1 Cor. 7. is no other but a matrimonial holiness as I also have proved in my precedent treatise and so I pass and leave you to read your answer there Again you say God owned those children presented to him in Circumcision Ezek. 16.20 21. and called them his children To which I answer and say if you were demanded how you could prove that those children were Circumcised you would be much troubled to prove it for surely their Parents were not so careful to give heed to Gods Commands the which if they had they would not have offered their children to Molech which was fobidden and theresore Circumcised they were not doubtless and if they were prove it Exod. 22.39 Exod. 13.2 Nehem. 10.35 36 37. But you will say how cometh it to pass that God calleth them his children The answer is those that were offered up in the fire was the first born and the Lord before had commanded for himself all the first born and they are said to be Holy to the Lord and hence he calleth them his children yet take notice that I do not deny but God did own such as was offered to him in Circumcision but it doth not follow therefore that he will own such offered up in Baptism for he had commanded children to be Circumcised at eight dayes old and therefore good reason that he should own them but he never commanded children of eight dayes old to be Baptised and therefore it is a vaine conceit to think that God will own that which he never appointed Again you say That the premise under the Gospel is to Beleevers and their children by vertue of the Parents Faith Act. 2.39 Answer The Text doth not say that the promise under the Gospel is to beleevers and their children upon their Parents Faith surely your eyes be very dim or your understanding very shallow in looking on that place see the Text Act. 2.39 Repent and be Baptised every one of you and ye shall receive the gift of the Holy Spirit for the promise of the gift of the Holy Spirit is to you and your Children in their non-age are not heirs to the Holy Spirit and heaven by vertue of their Fathers Faith as you fondly conceit children and to all that are afar of even to so many as the Lord our God shall call Now I pray see doth this Text say that the Gospel promise belongeth to children of Beleevers upon their Parents Faith the text hath not such a consequence in it the meaning of the Text is briefly thus the Jews were pricked at the heart for Crucifying of Christ and desiring his blood to be on them their children the Apostle knowing that all sins should be forgiven unless that against the Holy Ghost saith to them not when they were beleevers but before they did beleeve Repent but as if they should say there is no hope of mercy if we should repent yet there is saith Peter for God hath promised to pour out af his Spirit in the last dayes upon all flesh and also on your children even on your sons and daughters and therefore your condition is not so bad as by you supposed nor your childrens but they shall receive the Spirit even so many of them as God shall call your wicked practice in Crucifying Christ hath not so far deprived you or them from mercy but if you or they obey the voice of Gods call he will give you or they after you the Holy Spirit therefore repent every one of you here is ground enough for you to repent and to be Baptised and gladly to walk in Christs wayes That promise Act 2.39 was the promise of the Holy Spirit and it was made to all upon condition of obedience and Faith and declared to those poor wounded Souls that they might have ground to repent and beleeve the Gospel and thus you see the Text saith the promise was to them before they did beleeve that they might have ground to beleeve and obey the Gospel and therefore this maketh not for beleeves seed being under a Gospel promise for these did not beleeve when the Apostle saith the promise is unto you but if the promise of the Spirit be made to all children upon their Parents Faith then every beleevers child most consequently have the Holy Spirit or otherwise God not so good as his promise but the promise in Acts the second is a general promise of the giving forth of the Holy Spirit to all flesh Jews and Gentilis Fathers and Children even so many as are the called ones of God but in my former Treatise I have shewed the reason why the Apostle maketh mention of their children in this Text and so refer you to that further to peruse and pass to the next thing the which is A chaâ—ge of evil on us in denying the children of Beleevers Church Priviledge To which I answer that in that particular your selves do lie under evill in denying children Church priviledges namely that priviledge of the Lords Supper the which of right belongeth to every member of Christs Church for they that were or are to be Baptised or to continue in the Doctrine of Christ in breaking of bread and prayer and Baptism is not properly a Church priviledge but that which is to be done without the Church and those priviledges that are properly accounted Church priviledges you do deprive children of and also when you write again resolve this question whether the Lords Supper of right do not belong to all that are Baptised unless they are cast out forsin and if so then clear your selves if you can of depriving children of Church priviledges but you may see this also is discoursed and answered in my former Treatise entituled Dagons Down-fall And so I come to the Examination of that cited place Mat. 28.29 Go disciple all Nations or make disciples all Nations and Baptize them to which you would have me read Iohn 4 1 2 3. the which is equivolent with the words in Mat. 28. the which is read thus When therefore the Lord knew how the Pharisees had beard that Iesus made and
Heirs of Heaven I answer and say that little ones are heirs to Heaven I shall not deny for where there is no Law there is no transgression and where there is no transgression there is no punishment yet it doth not follow that they must be Baptised because Baptisme and Repentance and Faith is to break off sins committed personally that those persons might be heirs of Heaven and so that Ordinance properly belongeth to such as are not absolute heirs to Heaven I speak after the manner of men but to such as are penetent sinners that thereby they might be made heirs to Heaven but of this you may see more at large in my other Treatise these two things take notice of and so shall pass the first is that I do not conclude that Children are ever the better or nearer to Heaven because they are Children of Believers neither that others are nearer to hell because they are unbelievers children And secondly I do not believe and I know also you can never prove that those Children were the Children of Believing Parents Again you say Children are counted Disciples from Exod. 15 5 10. Why put ye a yoak on the Disciples nick meaning say you on believers and their Children To which I answer and say that they were not children that were called Disciples but Brethren and they were such as were capable to be delivered for the Text saith There were certain that came and taught the Brethren It cannot be proved that any of those that are called Disciples in the fifteenth of the Acts were children in non-age mark that that if they were not circumcised after the manner of Moses that is to observe the law of Moses they could not be saved and these are the very persons that the Apostle calleth Disciples in the tenth verse and you may see what they are forbidden in the twentieth verse the which she weth that they were not Children but you may see this also fully answered as beforesaid only take this by the way from whence you may see that Children of seven or eight dayes old or thereabouts cannot be Christs Disciples because Christ saith That he that denyeth not himself and taketh up his Cross and followeth him cannot be his Disciple the which a Child cannot do therefore cannot be Christs Disciple see Dagons Downfal and so I pass to the next thing which is say you That which is frequenty mentioned in the Law need not to be so frequently mentioned in the Gospel and what more frequent in the Ola Testament than Gods promise to be a God to them and their Seed your instances is that of the Sabbath say you The Sabbath being moral and perpetual and frequently commanded to be kept in the law need not to be commanded to be kept in the New Testament To which I answer and say and first that how you will prove it to be moral and perpetual I know not if you seriously read Heb. 4 3 4 you may see that the Seventh dayes Sabbath as it did look at the seventh year of Jubilee and the seven thousand years to be a general rest and release so it did type out our Rest from the servilty and bondage of the Law and sheweth that our Rest is already began in Christ so saith the Author to the Hebrews 4 3 4 5 For we which have believed do enter into rest as he said as I have sworn in my wrath if they shall enter into my rest although the work was finished from the foundation of the world for he spake in a certain place of the Heavenly day on this wise and God rested the Seventh day from all his works From whence you may see that the Seventh day is typical The Seventh days Sabbath not moral but typical and he is worthy to be stoned to death who contendeth for the Sabbath day under the Gospel and yet breaketh it by doing his own works your own practice denyeth the morality of the Seventh days Sabbath and indeed the day was typical doubtless and further let me tell you that I do not observe the first day by vertue of the institution of the Seventh day but I keep that day holy to Christs service upon another account and if you keep it upon the account of a Sabbath by vertue of the old institution then for the time to come learn to keep it in every particular so or otherwise you are condemned in the things that you allow And also in the second place where you say God frequently did say in the Old Testament that he would be a God to Abraham and his Seid and therefore no need to mention children in the communion To which I answer that whereas God saith He will be 〈◊〉 God to Abraham and his Seed if that be a Gospel promise then God doth not mean the children of the flesh of Abraham or of believers but thy Seed that is Christs which is such as are of the Faith of Abraham and so they that are faithful the same are counted the Seed of Abraham for it is not the children of the flesh that are the children of God for not unto Abraham and his seed thorow the Law was the promise Rom 4 13. made that he should be heir of the world but to his Seed that is by Faith and now the children of Christ are counted the children of Abraham and none are accounted the children of Christ upon a Gospel account but such as believe in him see some few texts of Scripture and so I shall pas to the third thing considerable in this particular see Rom. 9 7 8. Neither because they are the Seed of Abraham are they all Children but in Isaac shall thy seed be called that is they that are children of the flesh these are not the children of God but the children of promise are counted for the Seed and if ye are Christ then are ye Abrahams seed and heirs according to promise * Gal. 3.39 cap. 3.37 And as many as have bee Baptized unto Christ they have put on Christ * Gal. 3.39 cap. 3.37 For if they which be of the Law viz. the fleshly Seed and fleshly Covenant be Heirs Faith is made void and the promise of none effect But it is of Faith that it might be by grace Rom. 4 14. that the promise might be sure to all the seed and faithful persons are accounted he tru Seed see Gal 3 8 9. And the Scriptures foreseeing that God would justifie the Heathen thorow Faith preached before the Gospel unto Abraham saying in thee shall all Nations be blessed so then they which be of Faith the same are blessed with faithfull Abraham From whence you may see that your fleshly Covenant and your fleshly Seed is nothing but a meer scar-crow viz. a thing without life and so I pass to the third and last thing which is Although things have been frequently spoken in the Law if they are moral and perpetual they are also commanded
Eccles 3.18 19 in these words I said in my heart concerning the estate of the sons of men that God might manifest them and that they might see that they themselves are beasts for that which befalleth the sons of men-befalleth beasts even one thing befalleth them as the one dyeth so dyeth the other yea they have all one breath so that a man hath no preheminency above a beast for all is vanity all go to one place all are of the dust and shall return to dust again From whence we may see that man considered as of himself there is no difference between him and the beast onely there is something that is in man which is not of or from man the which maketh him to differ allthough the Soul in Scripture is frequently taken for the mortal part as in the book of Joshua and so Christ is said to pour out his Soul to death and made his Soul an offering for sins But when you write again show what it is that is the Soul and what it consisteth of And whereas you tell me a story of Levi paying of Tithes in Abraham Answer it was imputed to Levi because the matter that Levies body did consist of Job 31.15 Zach. 12.1 sprang from the loins of Abraham but it is the Lord that formeth and fashioneth us in the womb and createth the Spirit or Soul in us that which Abraham did was imputed to Levi because it might teach us that there was a time that Tithes was to be taken from Levi and given to Christ or that of proper right Tithes doth belong to Christ as I have already hinted at Again You charge me with one errour worse then Pilagius that is because I deny as you say that children were lost or indangered to be Eternally lost in Adam To which I answer Adam and all his posterity was in danger to be lost in the dust had not Christ saved them in delivering from the power of the grave and say in your sense I do deny that children were lost or in danger to be lost in Adam that is to say to be lost as men now shall be lost that die in their sins namely to die the second death in the lake of fire and brimstone but I do beleeve that children were in danger to be lost as in the first death that is if Christ had not come and saved us and them from the sting of death which is the power of the grave we had been kept there and for ever had been deprived from the presnce of God and the Holy Angels and been like water spilt upon the ground and thus they were in danger to be lost from whence Christ hath saved all men for he is the Saviour of all men but especially of them that beleeve and thus we all were in danger to be lost by Adams sin in Paradice but to be lost in your sense by Adams sin that I positively deny and I know or am fully perswaded there is not a man under the Sun that can prove it from the Scriptures Again in your fourteenth page you seem to hint at this That Adam had the promise of Eternal life upon his obedience That natural life that God gave to Adam in Paradice was a free gift and not upon condition To which I answer that the life which God gave to Adam in paradice was free without condition in respect of the gift of it for God breathed him the breath of life and put him into his inheritance freely and afterwards telleth him what he should do there and also sheweth him that if he did sin and transgress his Law that then he must die the death God never told Adam that if he would obey him that there was a further life and happiness in future to be enjoyed but sheweth that the life that then he did enjoy the which was but a natural life should be taken from him and the like But if it be Objected and said Object That the Lord told Adam that in the day that he eat of that tree he should surely die or in dying he should die the which he did not in body the same day To this I answer God calleth things that shall be as if they were and say that according to Gods decree and in Gods account who calls things that shall be as if they were in being as saith the Apostle save Adam and all his prosperity dead they were dead in Gods account that same day and so soon as Christ was promised God therow him looked upon all alive again in a state of Resurrection as you may see when God appeared to Moses in the bush Exod. 3.6 Mat. 22.31 32. he saith I am the God of Abraham the God of Isaac and the God of Jacob and our blessed Saviour maketh use of it to prove the Resurrection shewing that in Gods account Abraham and Isaac and Jacob were alive in a state of a Resurrection to God And again the word will bear it from the Hebrew as in our English margen note in dying thou shalt die Job 14.1 2. that is Adam and all the sons of men are dying from the womb till they be dead never continuing in one stay but in the midst of life we are in death and so go from the womb to the grave and so in dying we do die or we be in a dying estate and condition till we fall into the dust Again in answer to what you say of our Souls being in Adam in essense and not in substance I say that then it is clear that Adam is the Father of our Spirits and not God for if it be so that our Spiritual Souls essentially be in and of Adam and not distinct then Adam must bear the name not onely of being the Father of our flesh but also of our spirit But if it should be Objected and said Object That God may bear the name of the Father of Spirits because he created or formed the Spirit in Adam Then we may as well say that God is the Father of flesh because he created and formed that but you say God may be called the Father of Spirits because he is Father of regeneration and sanctification The which is no answer There is three that bear witness in Heaven and three that bear witness in earth as I conceive at all for as much as there is not such a thing in Scripture to assist the answer as God is distinguished in three as in respect of his diversity of his operation the Spirit is that which begetteth newness of disposition so may be called the Father of regeneration and sanctification because the Spirit is that which sanctifieth and reneweth the Soul yet but one God and Father although thus distinguished and this hath more Scripture to countenance it and yet but a consequence But however there is in man or of man two parts viz. the flesh and Spirit and there is two Fathers the Father of the
he dyed for every man But he dyed for such as are saved and such as perish Ergo he dyed for every man That he dyed for them that perish see 2 Pet. 2 2. there are some said to have swift destruction The Apostle Peter saith that such as bring on themselves swift destruction were bought by the Lord. so lowing them that deny the Lord that bought them and from thence we may see that some that were bought by Christ our LORD did deny him and that he bought or purchas'd with his blood is clear from 1 Pet. 1.18 and so I pass from this to the next which is the Text 2 Pet. 3 9. thus read But his long suffering to us-wards is not willing that any should perish but that all should come to repentance your answer is that the Apostle speaks of Saints and he loved us and tells them why God was so slack in coming to judge the wicked why so patient and that Gods long suffering to us-ward not the wicked is not willing that any to wit of us the Elect should perish To which I Reply and say and first that to say Peter wrote to Saints and beloved is true but to say where he speaketh of Gods long suffering to us not willing that any should perish me aneth Saints I deny then you will possibly ask me who then the Apostle means when he saith his long suffering to us not willing that any should perish but all should come to repentance Answer first I shall shew you who it is not and then I shall shew you who it is and first who it is not it is not the Saints there meant because in Gods for bearing or delaying his coming conduces to the Elects hurt not to their good and Christ hath said the days shal be shortned for their sakes but never saith he will forbear or be slack or defer or suffer long for their sakes for as God will hasten the time for their sakes so it cannot come too soon to them for they then shall lift up their heads from whence you may see that it is not for the Elects sake that God suffâ—reth long but for their sakes God hasteneth his coming and shorteneth the dayes I could speak much more to this first but I hasten for the Press Where the Apostle saith his long-suffering to us respect the world present in opposition to the severity of Gods justice passed And Secondly I now shall shew who is included in the word Us in the Text His long-suffering to us-ward and that is the whole world of unregenerate sinful men and that is implyed in the Text although I might cite many Scriptures to that purpose but I shall onely examine the Text it self the which will prove it clearly and first the Apostle is speaking of scoffers coming in the last dayes that should be of an Atheistical spirit supposing the Heavens and Earth to continue in their old posture for ever saying Where is the promise of his coming for since the Fathers fell asleep all things continue as from the beginning but the Apostle saith that this they are willingly ignorant of that by the Word of God the Heavens were of old and the earth standing out of the water and in the water whereby the world mark that that then was being overflowed with water perished here lyeth the dependance of the Text but the Heavens and Earth that now is by the same word are kept for fire against the day of judgement and perdition of ungodly mâ—n but be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day the Lord is not slâ—ck he will come and will not stay and the reason is as if he should say because he is not willing that any of us v z. he World thâ—t now is should perish but all viz. the World that now is should come to repentance so that the word U his long-suffering to us means the World then and now in being this only may be worth a question What you say bringeth the certainty of your Election in question how it can be proved that the word Us and We when it is spoken by the Apostle can mean the World and that I could give you many Texts but I shall onely cite those mentioned in Acts 17.27 28 29. and shall pass only shewing you how you bring the certainty of your Election in question implying a possibility that some of the Elect may perish that is if he should not suffer long then they would perish but that they may not perish God deferreth his coming and suffereth long with the wicked in their wicked practises But you will say that Gods long suffering is salvation Answer it is true it is salvation which sheweth plainly that the long-suffering of God respecteth not the Elect but the Wicked for the Elect cannot be in a better estate than in Gods favour and in a state of Salvation in which they are already as you say and therefore it cannot do them any good or be Salvation to them but rather hurt for if the dayes of his coming should not be shortned no flesh should be saved but for the Elects sake those dayes shall be shortened as if Peter should have said comfort your selves it is not long before the day of Christ will come and you enjoy your Inheritance namely the new Heaven and the new Earth and therefore be patient establish your hearts for the Day of the Lord draweth near remember the Husbandman waiteth for the precious fruit of the Earth and also remember God hath a good end in his forbearing to hasten his coming that it might be salvation to poor souls that if peradventure some of them would be provoked to return from their wickedness and live for so Gods long suffering waited in the dayes of Noah in the old world and The long-suffering of God ha hoften waited upon wicked men and the Spirit of God strived with them to reclaim them from their sins But for whose sake was the long-suffering of God waited with whom did Gods Spirit strive with the righteous or the wicked it was with the disobedient that he might bring them to God and the very word long suffering respects not the Elect but the Wicked and that Gods long-suffering waiteth upon the Wicked to be salvation to them and not to the Elect see what the Apostle saith Rom. 2.4 Or despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to Repentance or is appointed to lead thee to Repentance but after thy hardness and impenitent heart measureth up unto thy self wrath against the day of wrath From whence we may see that what you have said falleth to the ground and also you do contradict your own opinion in implying that such as are elected from the foundation of the World so as Devils or Men cannot do them hurt
before the time and we never read of any cast into that lake before the judgement day but I pass to the examination of what is said in way of contradiction the which is say you Sodom are new suffering the vengeance of eternal fire from Jude 7. your words are these Iude telleth us say you that Sodom and Gomorrah are suffering the vengeance of eternal fire that is now in misery now the former fire is out which destroyed their bodie Because I have not found you deal fairly with the Scriptures but have wrested them and said that which they say not I shall examine whether Jude 7. say as you say that Sodom and Gomorrah are suffering the vengeance of eternal fire and upon examination I do not find the word ARE in the Verse to that purpose for which ye bring it the Text doth not say they ARE suffering the vengeance of Eternal fire but the Text faith thus Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to Fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire Now you may see the Text doth not say they ARE suffering of eternal fire but the strength of you reason why they ARE now suffering in Hell is because it faith they ARE 〈◊〉 forth for an example Sâ—V FFERING the vengeance of Eternal fire and because the Text faith Sâ—V FFERING the vengeance that therefore they are now Sâ—V FFERING and in order to a clear answer consider these few things First whether the word Sâ—V FFERING in Scripture may not respect 〈◊〉 the preterperfecttence and not the present 〈◊〉 some place And Secondly whether it was the suffering of the Sodomites in the destroying of their bodies by that fire and brimstone that God rained on them from Heaven be that which is called the example And Thirdly Where you can find any other suffering mentioned that the Sodomites were under save that suffering mentioned in Gen. 19. and Recorded for an example Iude 7. And first to clear this thing see the word SUFFERING in some places of scripture respecteth the Preterfecttence Heb. 2.9 and not the Presenttence James 5.10 for Christs death is said to be a suffering of death a long time after he was dead and alive again and glorified at the right hand of the Father The word suffering sometimes respects not the presenttence but the preterimperfecttence the Prophets are said to be set out for an example of SUFFERING and of pâ—tience long after their Sâ—V FFERING was over so that the word Sâ—V FFERING is of no strength for you to build your conceit on and the Text in Iude doth not say as you said that they ARE suffering that word you put in to help you but it will not cover you And Secondly that it was the sufferings of the Sodomites bodies by that fire that came down from Heaven is evident because Iude faith that they are set forth for an example now if it be meant of the suffering of the Soulin Hell as you say then I pray what example is it for unusuall judgements are alwayes used for examples but it is no unusuall thing for the souls of ungodly to suffer in Hell now or hereafter according to both our opinions but to see God rain down Fire and Brimstone to destroy a Nation or City that is not usual but a remarkable judgement and therefore set forth for an example and such was that of Sodoms SUFFERING And Thirdly You can never prove any other suffering that was inflicted on Sodom but that on their bodies the which if you can I shall wait on you to see it and so shall pass taking no notice of your Authors supposing that they may possibly be as ignorant as your self And whereas you say in your twentieth page that Jude tells us that they are now suffering I say you do not almost but altogether give the Scripture the lye for the Text doth not say that they ARE now suffering but you say that if the Devills now suffer in hell then it is also plain that Sodom suffereth in hell but you would prove one if you could and include the other that the Devil is not in torments is plain Why art thou come to torment us before the time peradventure you will say that they were not in the depth of torments but you will say they were in some the which I deny that they were in any torments onely cast out of Heaven First The Devil not in Hell viz. the lake which is the second death for then they could nor compass the earth and come before the Lord the which they did because if they had been in hell viz. the lake that they shall in future be put in then they could not have walked to and sâ—o in the earth nor appeared before God when the Sons of God met together for there is such a gulf that they that are there cannot come before God and when once they come there they shall not have their liberty to walk to and fro but shall be tormented day and night in the lake of Fire and Brimstone and as yet they are called the Prince of the aire and the god of this World but they shall be cast down into the earth and also bound a thousand years and afterwards loosed again before they be cast into that Lake and whereas Peter faith that they were cast down into hell and reserved unto the judgement of the great day I Answer Psal 16.10 Exod. 2.27 and 3.1 Jona 2.2 Isa 5.14 Hell in Scripture is taken several wayes sometimes for the Earth and sometimes for the Sea as Ionah cryed to the Lord out of the belly of Hell the which is meant the sea or the Whale take it which way you please and sometimes it is taken for captivity and whereas you cite the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell is variously â—aken see Mat. 5.29 and ca. 10.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be read hill or valley or dale it will not so fully prove the matter as you seem to suppose because if we consider that high place that they did enjoy and the place in which they were cast that is to say without the gate it might fitly be called a deep place or hell and yet not be in that Lake which is the second death no they were reserved in chains to receive their torments at the great day of judgement that is their time as they well know and not before therefore they believe and tremble to consider of their day that is coming and again you conclude that children are guilty of the second death because that Iohn saw small and great stand before God to be judged a very poor reason are all that stand before God to be judged guilty of the second death then all the godly are guilty of the second death for we must all appear before the judgement seat to give an
what had he to do to meddle with Gods word or ordinances 〈◊〉 16. seeâ—he hated to be reformed and Siâ—s this was your Reverend Father in God and hence the Pope and you come to be so near kin that he hath given each of you a Livery that you might remember him this was your Lord Bishop and Reverend Father in God and your head Presbyter from whom you received your Ministerial Function and therefore no doubt as you think but your Ministery is likely to be very good But I remember that 〈◊〉 of yâ—u have changed your vizzard and are gotten into another shape of Ordination and instead of being made Ministers under or by authority of the Pope you now becove Ministers by authority of Parliament they O 〈◊〉 you or by authorizing some to do the work for them but know the Lord will try you ere long and sweep away your refuge and hiding place for he knoweth full wel that you are a time-serving people and seek honour of men and that his love is not in you But I passe this and come to the second thing which is your Office or work that you are given in change to do namely your forgiving men their sins the which you know is a great work enjoyned on you to do as in your charge and also I have heard your tribe contending for it and I do assure you it giveth such a sound or eccho as if it came frome the bottome of the Popes belly 〈…〉 person and therefore hath raught you in the Articles of the Creed to believe in the Church not in the Pope for the Romane Chatholick himself is scarce so had because although he doth say that the Pope may forgive sins and that his words are of great authority yet it is not impossibe for hâ—m to erre say they as he is a single person but he and his Council or Church considered together cannot erre So that infalibility is not concluded by them at all times to be in the Pope considered as a single person but considered as with the Church And therefore the Article of your Creed doth not teach you to believe in the Pope as a single person but doth teach you to believe in the Catholick Church that is the Church and Pope as considered together Therefore he that appropriates all to the Ministery is worse than a Papist except he believe none be of the Church but the Ministery And now to shew you that the power of Remission or retaining of sins lies in the Church and not in the Ministery singly considered as such And first I shall begin with your own cited text as by some of you which is read thus Joh. 20.19 20 21 22 23. Whosesoever sin ye remit they are remitted and whosesoever sins ye retain they are retained In this Text we are to consider who the void YE respects whether the Church or Ministery the which is pain that the word YE respect the Church and not the Ministery unlesse we consider the among ther as the Church the first reason why I believe it 〈◊〉 the Church and not the Ministery is because there is no mention of the Ministery or Ministers but it is given to Disciples as such and therefore you have not the wâ—rd Ministery or Ministers read in the Original The power of binding and loosing is in the Church considered as such and not in the Ministery singly considered as such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Disciples as such and not Elders or Paltors or Apostles as such not that say that it is spoke to the Church exclusively so as to exclude the Ministery when they are considered together as a part of the Church neither do I say that there was not Ministers an ongst the Disciples at that time for I do believe that there was some of the eleaven but this is that which I say it was not given to them considered as Ministers or Apostles but that power of remitting or retaining of sins was given to them as considered a Congregation or Church of Disciples met or gathered together as such mark that and as it will appear in this Text considering the presidence so it will appear fully in my second Reason Mat. 18.1 18 19. which is gathered from the words of Christ in the Gospel of St. Matthew which saith Tell it to the Church and if they neglect to bear the Church let him be to thee as an heathen or publicane for whosoever YE viz. the Church binde on earth shall be bound in heaven Therefore faith the Apostle to the Corinthians 1 Cor. When YE viz the Church come together with my spirit and the power of the Lord Jesus deliver such an one to Satan shewing that the Church ought and had power to bind together with the Minister as considered a Church in order and as they had power to binde so they had power also to loose for saith Paul 2 Cot. 2.7 Sufficient is his sorrow Wherefore YE viz. the Church ought rather to forgive him and comfort him lest peradventure such an one should be swallowed up with overmuch sorrow From whence we may see that the power of binding and loosing lyeth originally in the Church as such and not in the Ministery singly as such bâ—â— being considered together they are an intire Church or a Church in intire order and so the power is committed to them and therefore God will not have any to be Lords over his heritage for he hath overthrown sâ—me of them already and ere long will trise and mightily shâ—ke the earth and then the Lord â—ill overturn overturn overturn the râ—sidue of them and make them as the chaff of the summer thrâ—shing floor and the whirl-wind of his wrath small scatter them so as their place shall not be found Obj. But if it should be objected and said That Christ gave the keyes of the kingdome to Peter Mat. 16.18 to binde and loose whom he pleased and therefore the power is committed to Ministers as such and not to the Church Ans To which I answer and say that where it is said Thou art Peter and upon this rock viz. the Son of God will I build my Church and the gates of hell shall not prevail against it viz the Son of God which was IT the rock and I will give unto thee viz the Church that is built on ME the rock the keyes of the Kingdom and whosoever thou viz the Church that is so bâ—â—t bind on earth shall he bound in heaven So then where the word is rendred thee and thou as if it were to Peter as a single person may respect the Church which is built upon that rock which indeed is considered but as one single Woman or Spouse they being but one body of whom Chist is the head And therefore in the metaphorical discourse of Christ and his Church in the Canticles he speaks to her as a single
the Lord Jesus THE GREAT KING shal take the KINGDOMS of the whol WORLD into his hands and 〈…〉 KINGS in his wrath and break them like a Potters vessell when he shall sit KING upon his holy hill of SYON and so I passe to a conclusion as briefly as may be not taking notice of every truffle yet I shall not let any thing that hath a colour of reason or strength go unexamined and unanswered as the Lord shall assist me But again whereas in your 34. page you say The Pope is Antichrist because he is against Christ and prayes to Saints To which I answer briefly and say that if all those may be fitly called Antichrist which sin against Christ or break his laws then he that goes to the Ale house and is drunk or he that covets that which is his neighbours is an Antichrist which if so I fear there is few of your tribe will misse that title Antichrist it s well if you do I could shew you your vain reasoning at large but I spare you but you tell me the Pope prayes to Saints The Pope praying to Saints proves him not to be the Antichrist but rather proves that he is not and therefore is Antichrist pray did you ever dream that such as pray to Saints are the Antichrist I am certain you never read it in the Scriptures but rather that proves him not to be Antichrist because he that is the Antichrist will be so far from praying to Saints that he will neither acknowledge God nor Saints but will oppose himself above God or Saints as I already have proved As for your other two reasons are triflles for in your second reason you tell me how The Latteran Council applauded the Pope saying That he was another God on earth To which I answer If you had added such a Letter as was sent from the Samaritanes to Antiochus Epiphanes Read Josephus p. 303. yet it would not have helpt you to prove the Pope to be Antichrist for what and if the Latteran Council did applaud the Pope and call him a God on earth will it therefore follow that either Council or Pope did affirm that they were above the God of heaven or spake as the Man of sin did marvelous things against the God of Gods 1 Cor. 8.5 We know there are gods many as saith the Apostle and so they might peradventure call him a God on earth but this proves him not to be the Antichrist so your second reason falls to the ground And thirdly you say The seven hills are the seat of Antichrist Rev. 17.9 and the Popes sits there and therefore the Pope is Antichrist Answer The text doth say Rev. 17.9 The seven heads are seven mountains on which the WOMAN mark that sitteth But I have shewed that the WOMAN there spoken of is the same WOMAN that is spoken of in the 18. verse which is to be destroyed by the Antichrist and therefore not Antichrist but the seven hills was never called the seat of Antichrist Dan. 11 45. neither shall it ever be his seat but his seat shall be in the glorious holy mountain Jâ—rusalem as I before have shewed And thus all your three reasons to prove the Pope to be Antichrist is chased and vanished away as a vision of the night and so I passe to the next thing considerable which is the examination of what you say to the Reign of Christ after the destructâ—on of the great Antichrist because the other intervening discourse of yours is but a story of the family of Gog and Magog the which peradventure I know near so well as your self what Historians say of the family of Gog and Gomâ—r and Tubal and Togamâ—r and the like and also possibly I might prove that some of all these families will be of that multitude that shall cover the mountains of Israel like a cloud but I have said enough to prove that the Pope is not THE Antichrist and so I come to examin your examinitâ—on of Christs reign on earth the which upon examinition I do marvel you would strain your reputation if you ever had any in bringing into a publick view that which hath so little reason or strength of argument in it but I pass briefly to the matter which is Page 36. Christ shall not reign upon earth say you because Christ tells Pilate that his kingdom is not of this world To which I answer and say when Christ tells Pilate his KINGDOME was not of this world at that time it was not of this world considered as it stands in the state of corruption and the government upon many mens shoulders for upon this account Christ speaks to Pilate but there is a time coming that the Kingdomes of this world shall become the Kingdomes of the LORD CHRIST The time is coming that Christ will have and hold a Kingdome on earth and the GOVERNMENT shall be upon his shoulders and he shall reign for ever and ever that is so long as there are KING-DOMES to reign over for this saith the Lord in several places of Scripture as I shall hint at some few of them and also shew you when the time will begin and that will be at the sounding of the seventh Trumpet that shall accomplish these three excellent things or these three excellent things shall be accomplished at that time first the dead Saints raised and secondly the Jews called home and thirdly the KINGDOMS of this world at that time shall become the KINGDOMS of our Lord and of his Christ and he shall reign and govern it in righteousness These three things I shall prove in order as God shall assist through whose strength I could be very large in this matter A discovery of the excellent effects of the 7th trumpet in the time of his sounding 1 Thes 4.16 but I shall be brief And first to the first What is the first thing that will be effected by the sound of the seventh Trumpet which is the dead Saints raised as will appear from the holy Scripture which saith For the Lord himself shall descend from heaven with a shout with the voice of the Archangel with the trump of God and the dead in Christ shall rise first and that this is the seventh or last Trumpet is more plainly discovered by Paul to the Corinthians 1 Cor. 15.51 52. which saith Behold I shew you a mystery we shall not all sleep but we shall all be changed in a moment in the twinckling of an eye at the LAST TRVMP for the TRVMPET shall sound and the dead shall be raised incorruptable and we shall be changed From whence we may see that this will be effected in the sounding of the seventh TRUMPET namely that the dead Saints shall be raised and the living Saints changed and so I passe to hint at the second thing that will be effected in that time which is The drying up of the River Euphrates that the children of Israel may
dream and never was believed by me yet notwithstanding I do believe that when Christ shall became the lively Antitype of Solâ—mon and reign in his Gloâ—y 〈◊〉 Mount Zion in Ierusalem that then gift shall 〈…〉 to him and the Saints even the riches and glory at Kingdomes and as for such as would see this point pâ—oâ—ed read my 〈◊〉 Redemption The Saints shall inherit the earth where I have in a brief way proved it and much more I might say at present but it is plain that the Saints shall inherit the earth and possesse the riches of the Gentiles and are to have the Kingdomes under the whole heavens given into their hands and they shall possesse it as I before have proved And again whereas you finde fault with me because I will not allow you National Ministers to be Christs Ministers but Angels of the waters that is Ministers of Nations multitudes and kindreds and the like and that your National Churches are not of God but from Rome and so are fitly calied Cities or Nations which must fall and then your mother MYSTERY BABYLON the mother of ha lots shall also fall and both receive a just recompence of reward for perverting the right way of the Lord in changing his ordinances and preaching for hire and seeking honour from men who are a time-serving generation that seek not the flock but the fleece the Lord has through his rich mercy opened the eyes of many in this Nation that they see you and will buy your marchandizes no more but I passe to the next and last thing that you say which is Did not Christ bid his Disciples discipulize all Nations say you and may not there be then a National Church and National Ministers Christs Ministers did not set themselves up in several places and preach for hire and look for honour of men but went from place to place to discover truth not saying what will you give me by the year to be your Ministers Mat. 7.13 I pray how came so many Nations converted if not by National Ministers for such Teachers as you were not then in being and it is well now if you are not born too soon To which I answer and first it is true Christ commanded his disciples to go into all the World and preach the Gospell to every creature as in Mark 16. And Matthew records it thus Go and preach the Gospel to all Nations or as the original reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Go and discipulâ—ze all Nations or make Disciples or Scholars in all Nations and baptize them this will not prove that whole Nations will or is to be Christs Church for narrow is the way and straight is the gate that leads to life and few there be that finde it Neither did you ever read in the Gospel of any whole Nation converted and become a Church of Christ Obj. But peradventure you will say that all England is of the Christian faith Answ In answer to this I should demand what you mean by the Christian Faith whether you mean that all England do believe that Jesus Christ is the Son of God and if this be that which you mean by Christian Faith The National Ministery and Church proved not to have the Christian Faith or the Faith of Christ wrought in their souls then the Pope and the Devill are Christians for both do believe that Jesus Christ is the Son of God and if you by Christian faith mean such faith as justifieth persons that walk therein I dare speak with much confidence that all England is so far from that Christian faith that there is not scarce one of ten I wish I may not say one of twenty that can witnesse such a faith wrought in their souls then wo wo wo unto you generation of National Ministers who have made your Parrishoners believe that they are Christians and have received the Christian Faith when neither Minister or People could ever witnesse true Christian Faith wrought in their souls are you such as have the faith of Christ wrought in your souls and yet respect persons and strive for the highest seats in your Synagogues Jam. 2.1 2. and greeting in markets and the like and are you Christians that live in your uncleannesse as drunkennesse pride covetousnesse lying envy railing theft defraude fornication and what not and know ye not that true Christian faith â—s of such efficacy that it will purge the soul wherever 〈◊〉 of these things 1 John 4. For that which is born of God over mes the world and this is the victory that over-cometh the world even our faith So then where ever the â—ue Christian faith is wrought in the soul it gets victory over the 〈◊〉 of the flesh and where this victory is not obtained in the soul there is no Christian faith be not deceived it doth not follow because thou art no drunkaâ—d or swearer or fornicator or the like Christian faith purifieth the heart that therefore thou hast got victory over thy lust pussibly none of these sins did comply with thy carnâ—linclinâ—â—m and the 〈◊〉 take 〈◊〉 word of advice to look into thy heart and commune with it and see whether the sin that doth so easily beset thee that is to say Take heed of that which lyeth in the bosom even thy Dalilah the sin that thy flesh above all sins is inclinable to commit be killed and over-come by thee if not thou art so far from having the Christian faith wrought in thy soul that thou art yet in the way to condemnation So then if we look into the Nation we may see they are far from being the Church of Christ Again whereas you ask me how so many Nations came to be converted and by whom if not by a National Ministery To which I answer by demanding this question that is from what so many Nations are converted or turned nay from what sins is England turned from that was found in Sodom is not idlenesse and fulnesse of bread and fornication to be found in England is not covetousnesse and pride also to be found therein and indeed what sin is there to be found that may not be found in England art thou a Church of Christ what are thy members are they not unclean birds and thou a cage for them which receiveth without triall all that open the womb let me try the qualification of thy members are not some fornicators some dâ—unkards some extortioners some proud some envious seeking revenge some scoffers and haters of those that are righteous nay what evill is to be found in the world that is not to be found in thy members nay the greatest part of them are found guilty of Sodoms sins and yet thou makest thy boast of being Christs Spouse his chaste and undefiled dove but alas thou art seen to be the Virgin daughter of Babylon in the Mystery which must ere long sit down in the dust and be covered with shame and the