BAPTISMES In their Verity: OR, The Baptiſme of John, and the Baptiſme of CHRIST, What they are in truth, as they are deſcribed in the Scriptures of Truth; and of what neceſſity they are unto ſalvation. In a plain and briefe manner herein declared.

THat the Baptiſme of John, and the Baptiſme of Chriſt, are two diſtinct Baptiſmes, it is a truth not to be queſtioned.

But that the Baptiſme of John was his waſhing the body onely with the Element of water, as ſome men think and teach; this is a manifeſt untruth.

The Evangeliſt Mark doth diſtinguiſh and make a plain difference between Johns baptizing with the water of the River, and his baptiſme in truth, ſaying, Iohn did baptize in the Wilderneſſe, and preach the Baptiſme of repentance for the remiſſion of ſins, Mark 1.4.

〈◊〉 baptizing with the water of the River, was not of neceſſity for remiſſion of him, that it ſhould follow the ſame. But the Baptiſme which he preached was.

And this very thing doth Iohn himſelfe declare unto the people (after he had preached that Baptiſme unto them, and he ſeeing Chriſt coming to him, who was to take away their ſinnes, ſaying, Behold the Lamb of God which taketh away the ſins of the world. This is he of whom I told you, After me cometh a man which is preferred before me, for he was before me. And I knew him not but that he ſhould be made manifeſt to Iſrael, therefore am I come baptizing with water, Iohn 1.29, 30.

Where Iohn meaneth by his Baptizing with water, not that on the body with the water of Jordan, which neither did nor could make ready a people prepared for the Lord, that he might and ſhould be made manifeſt unto them, take away their ſinnes, purifie their hearts by faith, through the baptiſme of the holy Ghoſt, as Iohn had ſaid, Matth. 3.11, 12. Luke 3.16. Nay, but the repentance which he in the ſpirit and power of Elias preached, and with many teares and lamentations cryed out unto the people for, ſaying, Repent ye, for the kingdome of heaven is at hand, Matth. 3.2.3.

And which took effect with many of the people of Iſrael in thoſe dayes, 〈◊〉 did ſo repent, were ſo baptized with 〈…〉 proceeding from their humble 〈◊〉 •• ntrite hearts, confeſſing their ſins unto God.

This is the water that Iohn ſpeaketh of and meaneth, cauſed by the ſame Spirit and power, from above, which he had received.

And this was the thing performed by the people in Samuels dayes, as he ſaith, And they gathered together to Miz • eh, and drew water, and powred it out before the Lord, and faſted on that day, and ſaid there, we have ſinned againſt the Lord, 1 Sam. 7.6.

And which the Prophet Ioel alſo required of the people of his time, if they would eſcape the wrath of the great & terrible day to come, ſaying, Therefore alſo now ſaith the Lord, Turn ye even to me with all your heart, and with faſting, and with weeping, and with mourning. Rent your hearts and not your garments, and turn unto the Lord your God, for hee is gracious, &c. Ioel 2.10, 11, 12, 13.

And ſo David exhorting the people upon good grounds, ſaith, O come, let us worſhip and bow down, let us kneele before the Lord our maker. For he is the Lord our God, and we are the people of his paſture, and the ſheep of his hands. To day if ye will heare his voyce, harden not your hearts, as in the provocation, &c. Pſal. 95 6, 7, 8.

For no man can heare the voyce of God, thatt is, beleeve the promiſe of entring into his reſt, that doth not firſt unharden his heart, that is to ſay, repent.

And ſo doth Chriſt himſelfe ſet forth the baptiſme of Iohn, by mourning, lamenting, and weeping (in reproof of thoſe that deſpiſed the counſell of God concerning themſelves, and were not baptized by him) ſaying, We have mourned unto you, and ye have not lamented, for Iohn came, &c. Matth. 11.17, 18. Luke 7.32, 33.

And ſo in the moſt places, if not in all, where Iohn is ſaid to baptize with water, is meant this kind of water, as Matth. 3.11. Mark 1.8. Luke 3.26, 31. Iohn 1.26, 31. Acts 1.5.

And where he teſtifying again of Chriſt, and his baptiſme, ſaith, And I knew him not: But he that ſent me to baptize with water, the ſame ſaid unto me, Upon whom thou ſhalt ſee the Spirit deſcending, and remaining on him, the ſame is he which baptizeth with the holy Ghoſt, &c. Ioh. 1.33.

For although Iohn did baptize, or waſh the body with the element of water, yet was not that his baptiſme, of which he ſaith, He that ſent me to baptize with water, ſaid, &c. but onely a ſigne or ſimilitude thereof, as the little child which Chriſt ſet in the midſt of his Diſciples, was of thoſe returned ones, whoſe the kingdome of heaven is, and with whom God will dwell for ever, as he hath ſaid, Mat. 5.3. Mat. 18.2, 3, 4. Mat, 19, 14. according to Eſay 57.15. Eſay 66.2.

Iohn was no more ſent to baptize with ſuch water in compariſon of that effected in the hearts of the people by his preaching, than Paul was in compariſon of his preaching the Goſpel of peace, who ſaith, Chriſt ſent me not to baptize, but to preach the Goſpel, though he had as good authority to doe it, as any of the other Apoſtles had, and did ſo baptize, as there it appeareth, 1 Cor. 1.14, 16, 17.

When Chriſt (in anſwer to thoſe Prieſts that asked him by what authority he did thoſe things which he did) ſaid, I will alſo ask you one thing, which if ye anſwer me, then will I tell you by what authority I doe theſe things, The baptiſme of Iohn, whence was it, from heaven or of men? Matth. 21.24, 25.

Chriſt doth not mean here by the baptiſme of Iohn, his baptizing with the water of the River, that low thing which any man that was not a Prophet, could have done; but the ſame onely which he in the ſpirit and power of Elias preached, and which was indeed from heaven, and wrought ſo great effect in the hearts of the people, that all men held Iohn to be a Prophet indeed.

And all this the Prieſts knew, and yet would not ſay it was from heaven, but (left Chriſt ſhould ſay, why then didye not beleeve him, and fearing the people) anſwered, they could not tell.

Neither doth Chriſt ſay Iohns Baptiſmes whence are they, as if Iohn had two baptiſmes, or moe: but Johns baptiſme whence was it? declaring plainly, that John had but one baptiſme in truth, whereof that with water of the River, was no part.

Neither was Johns baptiſme of the Law, or cauſed by it, as ſome conceive and teach, who therefore call it the Spirit of Bondage. Nay but it is of the Goſpel, yea the beginning and firſt principle thereof, and of the foundation, as the Scriptures declare, Mark 1.1, 2, 3, 4. Heb. 6.1.

And where Chriſt ſaith, Thus it is written, and thus it behoved Chriſt to ſuffer, and to riſe from the dead the third day, and that repentance and remiſſion of ſinnes ſhould be preached in his name among all nations, beginning at Jeruſalem, Luke 24.46.

And that it was alwayes to be preached and effected in the hearts of the people before remiſſion of ſinnes, and ſo before the faith which purifieth the heart, and baptiſme of the holy Ghoſt, it is very manifeſt by ſundry other Scriptures, as Acts 10.36. Acts 13.23. Acts 20.21.

And when Paul meeting at Epheſus with certain Diſciples, asked them, if they had received the holy Ghoſt ſince they beleeved, and they anſwered, they had not heard that there was a holy Ghoſt. And he asked, Whereunto then they were baptized; and they anſwered, unto Johns baptiſme. And that Paul hereupon ſaid, John verily baptized with the baptiſme of repentance, ſaying to the people, that they ſhould beleeve in him that ſhould come after him, that is, in Chriſt Jeſus. And when they heard this, the Text ſaith, they were baptized in the name of the Lord Jeſus, Acts 19.1, 2, 3, 4, 5.

Where firſt, by Johns baptiſme of repenpentance, is to be underſtood that effected by his preaching, and by their being baptized in the name of the Lord Jeſus, the purifying of their hearts by faith in Chriſt, through the operation of the holy Ghoſt upon the hearing of Paul explaining the words of John, which are, He ſhall baptize you with the holy Ghoſt, and with fire, Matth. 3.11. it being as much as to ſay, they ſhould beleeve in him. And then Paul approving them, laid his hands on them, and they received a further gift to ſpeak with tongues, and propheſied, according as Chriſt had prom • ied, ſaying, He that beleeveth in me, as the Scripture hath ſaid, out of his belly ſhall flow Rivers of the water of life, John 7.38, 39.

And in this manner did Peter begin, at firſt to preach, ſaying, repent and be baptized every one of you, in the name of Jeſus Chriſt, for the remiſſion of ſins, and ye ſhall receive the giſt of the holy Ghoſt. Acts 2.

As much as to ſay, repent and beleeve in the Lord Jeſus Chriſt, &c.

For remiſſion cannot be attained by waſhing the body with the element of water, but by faith onely.

So after Chriſt had appeared to Paul in his way to Damaſcus, and hee having faſted three days, and mourned no doubt for his ſinnes, when Ananias being come to him, ſaid, Ariſe and be baptized, and waſh away thy ſinnes, calling on the name of the Lord, Act, 22.16.

This muſt needs be underſtood by faith in Chriſt, as in the former places; for ſinnes cannot be waſht away by any water of fountains or Rivers, howſoever uſed, but by the blood of Jeſus Chriſt onely, through beleeving in him; for he it is that waſheth away our ſins in his blood, as the Apoſtle John wineſſeth, ſaying, Unto him that hath loved us, and waſhed us from our ſinnes in his blood, and hath made us Kings and Prieſts unto God and his Father, to him be glory and dominion for ever and ever. Amen.

And of all this, both concerning the baptiſme of Iohn, and the baptiſme of Chriſt, had the Prophet Eſay propheſied before, as where he ſaith, The voyce of him that cryeth in the Wildernesſe, prepare ye the way of the Lord, &c. Eſay 40.3. And where hee ſaith, Caſt yee up, caſt yee up, prepare the way, take up the ſtumbling-block out of the way of my people: For thus faith the high and lofty one, that inhabiteth eternity, whoſe Name is Holy, I dwell in the High and Holy place, with him alſo that is of an humble and contrite Spirit, to revive the Spirit of the humble, and to revive the heart of the contrite ones, Eſay 57.14, 15.

So again, where he propheſied of Chriſt, ſaying, The Spirit of the LORD GOD is upon me, becauſe he hath anoynted me to preach good tidings to the poore, to binde up the broken hearted, &c. Eſay 61.1 2, 3.

Theſe excellent promiſes, and ſpeciall miniſtrations of good tidings, to binde up, to dwell with, to revive, to comfort, &c. are not made nor appointed ſo to be preached and performed unto all the world, to every ſinner in the ſame, as ſome would have it. Neither is Chriſt ſaid throughout all the Scriptures, to be anointed of God the Father, to ſuch a univerſall purpoſe and end; but onely as it is here declared, to the humble and meeke, the poore, the contrite hearted, the mournfull repentant ſinners, ſo prepared by a ſpeciciall power from above, as before is expreſt.

And ſo according to this did Chriſt the anointed of God, preach to ſuch people, when he opened the book, and read the ſame place unto them, and ſaid, This day is this Scripture fulfilled in your eares. Whereupon all bare him witneſſe, and wondred at the gracious words which proceeded out of his mouth, Luk. 4.18, 19, 20, 21, 22.

And as himſelfe teſtified by the anſwer hee returned unto John, by the two Diſciples, ſaying, Goe and ſhew John thoſe things which you doe heare and ſee, that the blind recieve their ſight, the lame walk, the lepers are cleanſed, the deafe heare, the dead are raiſed up, and the poore have the Goſpel preached unto them, or receive the Goſpel, for the words do intend and imply both, Matth, 11.2, 3, 4, 5. Luke 7 19, 20, 21, 22.

For though it be true, that in a generall conſideration, the Goſpel was, and is to bee preached to all the world, to every man, as Chriſt declareth in that parable, Matth. 13, 3, 4, 5. and by the words the ſpake at laſt to his Diſciples, Mark 16.15. Luke 24.46, 47, 48. and other places. And that all men might alwayes, and may now ſo heare it, and bee enlightned to beleeve and know the things to bee excellent and true: And further than this, may partake of ſome gifts of the holy Ghoſt, have a taſte of the good Word of God, and powers of the world to come, have a foule Spirit caſt out of him, bee in kinde ſanctified by the blood of Chriſt, and yet notwithſtanding all this, fall away, turn like the Dog to his vomit, and like the Sow that is waſhed, to wallow in the mire again, the foule Spirit returning with ſeven worſe than it ſelfe, poſſeſſeth him, and his end is worſe than his beginning.

Although theſe things be true, as plainly appeareth by ſundry Scriptures they are, as Hebr. 6.4, 5, 6, 7, 8. Hebr. 10.26, 27, 28. 2 Pet. 2.22. Matth. 12.43, 44, 45. Luke 11.24. and other places; yet in that ſpeciall manner before declared, it never was preached to any but the contrite hearted repentant ſinners: they have a ſpeciall particular word of promiſe made unto them in particular, whereon to ground their Faith, which no ſinner elſe hath, and they fall not away, they are built upon the ſure Rock.

And their faith therefore is of another kinde, differing from that which is common to all, grounded on the generall publication or Hiſtory of the Word, called therefore by ſome, (and that rightly, Hiſtoricall Faith, or the Faith of knowledge) and is diſtinguiſhed from it, and from that alſo called Miraculous, by ſeverall diſtinct names given it in Scripture, as, The Faith of Abraham, The Faith which worketh by love, The Faith of Chriſt, The Faith of Jeſus Chriſt, The Faith of the Son of God, The Faith of Gods elect, their pretious Faith, their moſt holy Faith, and ſuch like.

Which Faith, being defined what it is in the true nature of it, It is a full perſwaſion or aſſurance wrought in the heart of a Repentant ſinner, by the ſpeciall grace and Spirit of God, of forgiveneſſe of ſinnes, of peace, of love, of reconciliation with God in Jeſus Chriſt, according to that which Paul ſpeaketh, Rom. 8.35, 36, 37, 38, 39. and Heb. 10.22, 23.

And as this Faith of Gods elect is diſtinguiſhed in Scripture from Faith of other kindes: So is that gift of the Spirit (whereby it is wrought, and the love of God ſealed in their contrite heart) diſtinguiſhed from other common gifts of the Spirit, by ſeverall excellent diſtinct names, as, the Spirit of Chriſt, The Spirit of Life which is in Chriſt Jeſus, The Spirit of his Sonne, crying Abba Father, The Spirit of Adoption, The Spirit of Truth, &c.

And this is that ſeed which remaineth in the heart of every one that receiveth it, that holy Spirit whereby they are ſealed unto the day of redemption. And they are thoſe branches in the vine, and that good ground which bring forth good fruit, thirty, ſixty, an hundred fold.

And of ſuch as theſe doth the Church of Chriſt conſiſt, againſt which the gates of hell ſhall not prevaile. Theſe are thoſe lively ſtoues built on the chiefe comer ſtone Jeſus Chriſt, that ſpirituall houſe and holy Prieſthood, which offer up ſpirituall Sacrifices acceptable unto God by him; and which God hath decreed and concluded in Scripture, to be his Tabernacle and Sanctuary, wherein he will dwell for evermore.

Now though a man ſhould know all theſe things to bee true, and all that the Scriptures have ſpoken, yet if he have not his part in them, if he be not baptized with the Baptiſme of Repentance, and the Baptiſme of the holy Ghoſt before ſpoken of, and ſo born 〈◊〉 above of Water and of the Spirit, he cannot enter into the Kingdome of GOD: For ſo hath the eternall Word, Jeſus Chriſt the Sonne of God, unrevocably concluded, ſaying to Nicodemus, and ſo to every man, Verily, verily, I ſay unto thee, except a man be born of Water and of the Spirit, he cannot enter into the Kingdome of God, John 3.11.

And therefore it was that hee gave that great power and charge unto the Apoſtles, when he was to depart from them, ſaying, Goe yee and teach all Nations, baptizing them in the name of the Father, and of the Sonne, and of the holy Ghoſt, &c. Matth. 28.18, 19, 20. and Mark 16. Go yee into all the world, and preach the Goſpel to every creature, verſ. 15. according to that in Luke 24.46, 47, 48, 49. and ſaying, Hee that beleeveth and is baptized, ſhall be ſaved; but hee that beleeveth • ot, ſhall be condemned, Mark 16.16.

What this baptiſme is, and what the beliefe is that goeth before it, and what the not beleeving is in the laſt place, are the things chiefly to be conſidered here.

The Baptiſme can bee no other than the ſame before ſpoken of, conſiſting of Repentance toward God, and Faith in the Lord Jeſus Chriſt, with the ſpeciall gift of the Spirit, being the parts of the new birth from above, deſcribed by the names of Water, and of the Spirit; ſuch a Baptiſme, as whoſoever is baptized therewith, ſhall bee ſaved. Not the doing away the filth of the fleſh, the waſhing with the element of Water, as they of Rome would have it, and doe ſo take it in both places, uſing the form of words in Matth. 28. [concluding that by the ſame action they are regenerate, and that except the act be performed, they cannot be ſaved.] But it is and muſt needs be that which the Apoſtles (to whom the charge was firſt given) performed.

As firſt, when Peter preached, ſaying, Repent and be baptized every one of you in the name of Jeſus Chriſt for the remiſſion of ſins, and ye ſhall receive the gift of the holy Ghoſt, Acts 2. and Paul, Acts 19.4, 5, 6.

In both which places the baptiſme of Repentance toward God, and of Faith in the Lord JESUS CHRIST, and of the holy Ghoſt, are expreſly named, according to the order and meaning of the words, Matth. 28.

And to the ſame purpoſe alſo Paul ſp •••… Acts 20. where he ſaith That hee kept nothing back that was profitable, but teſtified both to the Jewes; and alſo to the Greekes Repentance toward GOD, and Faith toward our Lord Jeſus Chriſt, verſe 21. which to the H • brewes he calleth, the Doctrine of baptiſme, Heb. 6.

This is the Baptiſme of which he faith to the Chriſtians at Rome, Know ye not that ſo many of us as were baptized into JESUS CHRIST, were baptized into his death: Therefore we are buried with him by Baptiſme into death, that like as Chriſt was raiſed up from the dead by the glory of the Father, ſo we ſhould walk in newneſſe of life, Rom. 6.34▪

And to them of Galatia: For ye are all the children of God by faith; for as many of you as have been baptized into Chriſt, have put on Chriſt Gal. 3.26, 27.

And to them of Coloſſ •• , Ye are compleat in him who is the head of all Principalities and powers, in whom alſo yee are circumciſed with the circumciſion made without hands, in putting off the body of the ſinnes of the fleſh, by the circumciſion of Chriſt, buried with him in Baptiſme, wherein alſo ye are riſen with him through the Faith of the operation of God, who hath raiſed him up from the dead, Col. 2.10, 11, 12.

Theſe excellent effects and fruies of being dead to ſinne, and to the body thereof, and to the world; of walking in holineſſe, and newneſſe of life; ſo riſing as Chriſt is riſen, and putting on Chriſt, and being cloathed with him, of being dead and buried, and riſen with him, as it is declared in theſe ſeverall places, cannot be underſtood as cauſed by any outward baptizing with water of ſprings or rivers, but onely by a power and operation of God from above.

For as circumciſion in the fleſh is not circumciſion, but that of the heart, as Paul ſaith, Rom. 2. So it is concerning baptiſme, and therefore he counteth circumciſion made without hands, all one with baptiſme in truth.

And therefore he ſaith further, If then yee be riſen with Chriſt, ſeek thoſe things which are above, where Chriſt ſitteth at the right hand of God. Set your affections on thoſe things above, and not on things on the earth. For ye are dead, and your life is hid with Chriſt in God; and when Chriſt who is our life, ſhall appeare, then ſhall ye alſo appeare with him in glory, Col. 3.1, 2, 3.

This is that firſt reſurrection ſpoken of, Rev. 20.5. wherein whoſoever hath part, the ſecond death ſhall have no power on him.

This baptiſme then which the Apoſtles thus preached, and deſcribeth, and cauſeth theſe ſpirituall and heavenly effects, muſt needs be that given them in charge by Chriſt, Mat. 28. Mark 16. the ſame which Peter ſaith ſaveth us, 1 Pet. 3.21. according to the words of Chriſt, He that beleeveth and is baptized, ſhall bee ſaved.

This baptiſme is of neceſſity to life and ſalvation, which that with water of ſprings and rivers is not; this may be where it is not, and it where this ſhall never be.

And concerning the Belief that goeth before this Baptiſme, it is that common Beliefe which any man may have upon the generall publication of the Goſpel, as it is ſaid, Goe ye into all the world, and preach the Goſpell to every creature.

And is the ſame kind of Beliefe that Judas and thoſe Diſciples had (who when Chriſt told them, that except they did eate his fleſh, and drink his blood, they had no life in them, were offended, and walkt no more with him) of whom he ſaid, there are ſome of you that beleeve not, though they did beleeve in that common kind.

And this kind of beliefe every one moſt have in ſome meaſure, before hee can repent and beleeve unto remiſſion of ſinnes and ſalvation, before he can eat the fleſh of Chriſt, and drink his blood by beleeving in him.

But he that beleeveth not, that is to ſay, he that rejecteth the word after he hath heard it, and been convinc'd by it, deſpiſing the counſell of God concerning himſelfe, as many of the Jewes, and alſo of the Gentiles did, and doe at this day, hee ſhall bee condemned, as Chriſt ſaith, Mark 16. John 12.45. And ſo ſome mens ſins goe before hand to judgment, as it is written.

And whereas Paul faith, There is one Spirit, one Faith, one Baptiſme, Epheſ. 4.4, 5, 6. he ſpeaketh diſtinctly of thoſe three ſpeciall graces mentioned by Peter, Acts 2.38. (and by himſelfe, Acts 19.4. 5, 6. before obſerved) whereof the birth from above, and Baptiſme ſpoken of, John 3. Matth. 28. Mark 16. conſiſteth, and calleth the baptiſme of Repentance by the name of one baptiſme, as diſtinguiſhing it by that name, from that one Spirit, and one Faith which he doth alſo diſtinctly name, as being all three ſpeciall things peculiar to Gods elect, agreeing in one.

So Epheſ. 6. he counteth them as principall parts of the Armour of God, and calleth the baptiſme of repentance, The preparation of the Goſpel of peace, verſ. 15.

And theſe are the three ſpoken of by John, where he ſaith, And there are three that beare witneſſe in earth, the Spirit, and the Water, and the Blood, and theſe three agree in one, 1 John 5.8.

Meaning by the Spirit, the Spirit of Adoption; and by the Water, the teares of repentance, proceeding from an humble & contrite heart; and by the blood, the mercy and love of God ſhed forth in the ſame heart by the Spirit, and ſo enjoyed aſſuredly, through Faith in Chriſt, which is the garment dipt in the blood of the Lamb. And ſo they agree in one, bearing witneſſe to the truth.

And theſe three were in all the holy Fathers and Prophets from the beginning, bearing witneſſe with them to the truth And in that woman which waſht Chriſts feet with her teares, and with ſuch ſpirituall affections of love, kiſſed them, and anointed them with oyle, of all which Chriſt himſelfe gives teſtimony, and proveth by her much love, that ſhe had much forgiven her.

Whoſe example is recorded unto us all to this day to read and conſider.

For although the ſacrifice of the Body and Blood of Chriſt, was not then offered, yet it was in account with God as the price wherewith they all of his choſen, were bought, and thoſe graces purchaſed for them.

And therefore it being now accompliſhed, the Diſciple whom Jeſus loved, teſtifying of him, and bearing witneſſe alſo of the truth, having thoſe three witneſſes in himſelfe, ſaith, This is he that came by Water and Blood (even Jeſus Chriſt) not by Water only, but by Water and Blood, and it is the Spirit that beareth witneſſe, and the Spirit is Truth, 1 John 5.6.

For ſo had John ſeen it, as he ſaith. But one of the Souldiers with a Speare pierced his fide, and forthwith came there out Blood and Water. And he that ſaw it, bare record, and his record is true, and he knoweth that he ſaith truth, that ye might beleeve, John 19.34, 35.

And ſo it is true indeed as John ſaid, That Chriſt came not by Water onely, but by Water and Blood; for both came forth of his fide with the ſpeare.

He came by Water to purchaſe the Baptiſme of Repentance for us in reſpect of our ſins; and by Blood, that we might be waſhed therewith from our ſins, and by it and his reſurrection, juſ ••• ied, and by his life ſaved, according as himſelfe declared to his Diſciples after he was riſen from the dead, Luke 24.46, 47. and as Paul ſaith, Rom. 5.10.

Unto him therefore who is the faithfull witneſſes, and the firſt begotten of the dead, and the Prince of the Kings of the earth, to him that hath ſo loved us, and purchaſed theſe great things for us, waſhed us from our ſinnes in his own blood, made us Kings and Prieſts unto God and his Father, was dead and is alive, and ſhall never die more, to him be glory and dominion for ever and ever.

Amen.

NOw, if all theſe things be ſo, and that no man can be ſaved except he be born of water and of the Spirit; and that this birth is not from below, but from above, of God, and not by the will of the fleſh, nor of man, as the Scriture ſaith, Joh. 1.13. Joh. 3.

Then no man can by his own will or power attain thereunto, as ſome men teach and perſwade (who ſay that Adam with all in his loins) was reſtored by the promiſe of the ſeed, which is Chriſt, to all that hee loſt by eating the forbidden fruit, and that there is therefore no originall ſin to be ſuppoſed, and that all children are conceived and born without any ſin, holy and good, as Adam was in his firſt eſtate, and that every child which dieth before it commit actuall ſin, is ſaved.

This kind of generall Redemption which ſome teach, is not onely contrary to the Scriptures, and ſo deceiving to the people, but they doe hereby alſo make God to deal very unreaſonably and unjuſtly in putting Adam and all in him (after this) out of Paradiſe from taking of the Tree of life, and in curſing the ground for his ſake, and laying ſuch a burthen of labour and toyle upon him, and pain of travaile upon the woman, that in ſorrow ſhee ſhould bring forth her children.

Eſpecially conſidering that the promiſe was made in Paradiſe while they were in it, and before the curſe was pronounced, except only againſt the Serpent, as by Geneſis 3. appeareth.

And then (if it were that Adam was ſo reſtored, and all children ever ſince, ſo conceived and born) I ask the reaſon, Why they did not from that day wherein the promiſe was made, keep themſelves in that eſtate of bleſſedneſſe, by depending on the promiſe, with their good and holy wills, rather then fall ſo ſoon to commit actuall ſin, and loſe all again, which they might more poſſibly have done, then they can now recover and be reſtored a ſecond time, ſeeing there is but one ſacrifice for ſin, as it is written, Heb. 10.

And if their caſe bee not much worſe now then it was before the promiſe was made, And every child that dieth before it commit actuall ſinne, farre more happy than any of them.

If they anſwer and ſay (as they uſe to teach and publiſh) that the ſame ſacrifice of Chriſt being included in the promiſe) extended and doth ſtill (ſince Chriſt actually ſuffered) to all ſinne and ſinners in the world, of what kinde ſoever.

Which they would ſeem to prove by the words and example of Paul, 1 Tim. 2.15. This is a faithful ſaying, and worthy of all acceptation, that Chriſt Jeſus came into the world to ſave ſinners, of whom I am chiefe. And ſo argue and ſay, If Paul were the chief ſinner in the world, and was received to mercy, then ſo may any other how great a ſinner ſoever. But Paul was chiefe of ſinners, as he ſaith, and was received to mercy. Therefore ſo may any other.

Anſ. Here this free-will teacher propounds a very falſe poſition at the firſt, in ſaying, That the Sacrifice of Chriſt extendeth to all ſin and ſinners in the world of what kind ſoever. And in the next place hee wrongs the Apoſtle exceedingly, in charging him upon his owne words, to be the greateſt or chiefe of all ſinners.

For although it be true, that Chriſt came into the world to ſave ſinners, and that hee died for the ungodly, and juſtifieth the ungodly and the ſinner, as it is written, Rom. 4.5. and 5.6. 8. And as Chriſt ſaith, Ali ſin and blaſphemy ſhall be forgiven unto men, Matth. 12.31. And that the Sacrifice of Chriſts death did and doth extend ſo farre, and that Paul was ſuch a chiefe ſinner and blaſphemer, injurious, &c. and cauſed others to blaſpheme, as he ſaith, yet was hee not the greateſt or chiefe ſinner in the world, neither was his ſinne and blaſphemy the greateſt, neither doth hee ſo ſpeake, or mean.

But there was and is a greater ſin and blaſphemy then his, which Chriſt nameth, The blaſphemy againſt the Spirit, and ſaith, that it ſhall not be forgiven in this world, nor in the world to come, Matth. 12.31, 32. And the Apoſtle Iohn ſaith, that it is not to be prayed for, 1 Joh. 5.16.

And Chriſt came not into the world for to ſave any of theſe kind of ſinners, neither dyed he for theſe, nor doth his Sacrifice extend to any of them, neither was Paul ſuch a one.

But, as he ſaith, I was received to mercy, for I did it ignorantly in unbeliefe.

Implying plainly, that if he had knowne ſo much as they (who ſet him aworke to perſecute) knew, he could not have been received to mercy.

They knew what they did, as Cain that ſlew his brother, becauſe his own workes were evill and his brothers good, and as Judas, that knew he betrayed innocent blood.

And therefore Chriſt (when they crucified him) prayed onely for thoſe that knew not what they did, Luk. 23.34.

And ſo it is true, that Paul was chief of thoſe ſinners whom Chriſt came into the world to ſave, and that he prayed, and died for, but not of the other.

If the free will teacher ſhall ſay, that Peter had knowledge of Chriſt when he denied him, and curſed, and ſware that he knew him not, and yet was forgiven, though Chriſt had ſaid, Whoſoever ſhall deny me before men, him will I deny before my Father which is in heaven.

This is true: But there are two things to be conſidered in the unpardonable ſinne, (which wee all ought to underſtand) that is, willingneſſe of the heart as well as knowledge, which was not in Peter, he did it of weaknes through, feare, very unwillingly in his heart, and was forgiven.

And Paul, he ſinned wllingly, and with his heart, but very ignorantly, and was received to mercy.

And therefore (in deſcribing that great ſin unto death) he ſaith (by way of exhortation) For if we ſinne willingly after wee have received the knowledge of the truth, there remaineth no more ſacrifice for ſinnes, but a certain fearfull looking for of judgement and fiery indignation which ſhall devour the adverſaries, Heb. 10.26, 27.

So that where willingneſſe of the heart, and knowledge of the truth are both together in perſecuting or denying of Chriſt, or his truth, that mans ſin cannot bee forgiven, and Chriſt will deny him before his Father which is in heaven.

Such a one was Cain, and Eſau alſo, that deſpiſed his birth-right (wherein the promiſe lay) who afterward could find no place for repentance; and Iudas who therefore hanged himſelfe. And ſuch were thoſe Scribes and Phariſees unto whom Chriſt ſpake and ſaid, Fill ye up the meaſure of your Fathers, yee Serpents ye generation of vipers, how can ye eſcape the damnation of hell? Matth. 23. And thoſe who though they knew of the great works which he did, and how he had raiſed Lazarus from the dead, yet ſought to kill him and Lazarus alſo, and did ſoon after crucifie him, and many more ſuch have been and are.

So that then there is no ſuch generally Redemption as the free-willer teacheth, nor is originall ſinne cut off by the promiſe, nor by Chriſts actuall ſufferings, nor by the new birth from above. But Adam remained wholly polluted by his ſinne (in reſpect of nature) ſoule and body, and all his poſterity are deeply ſtained therewith unto this day. And although children do not preſently, ſo ſoon as they are born, act the evill, yet the ſeed is in them, which ſoon ſprouts up, and brings forth fruit, even in the holieſt regenerate mens children, as experience hath long proved, and are under the law of ſinne and death; elſe why ſhould God deſtroy ſo many thouſand thouſands of them by the flood, and all the children in Sodom, of which place he ſaith, If ten righteous be found there, I will not deſtroy it for • ten • ſake. Every child therefore muſt be regenerate from above, or it cannot be ſaved.

It is true (Adam having eaten of the tree of knowledge of good and evill, which hee was forbidden upon pain of death to eat of, or touch, and hee lying bound to death by that his ſinne, and by the juſtice of the law of God, which now he knew, & that ſtood up as a fiery two-edged ſword turning every way againſt him convincing him more and more of ſinne and of death, hee being not able poſſibly to doe the works thereof) that from the very firſt houre after the promiſe was made, he and all in his loines were ſet out of that unrecoverable eſtate wherein they lay bound without any remedy, and a way preſcribed and ſet before them, in and through the ſame promiſe, whereby to live again, ſo gracious and faire, as could not be more, That whoſoever would but confeſſe his ſinnes unto God, and ask mercy like the ſimilitude of the loſt Sonne, hee ſhould have his ſinnes forgiven and bee ſaved.

Such a generall Redemption as this was from that houre, and ſo gracious and fair a way was ſet before all mankinde in generall, no one excepted. And what ſonne in the world could, or can deſire more of his father againſt whom he had ſo rebelliouſly ſinned; yet no man by his own wil or power in nature, would or could doe this, and live again.

(It is true that Adam, and Abell, and all the children of the promiſe, did attain thereunto, but not by their own wills or power.)

And though oftentimes ſince the promiſe was made, God renewed the ſame his covenant of mercy, and called upon man ſaying, Whoſoever is athirſt, let him come; and whoſoever will, let him come and take of the water of life freely. Yet where is the man that of himſelfe ſo thirſteth, that of himſelfe ſo willeth, and cometh, and taketh of the water of Life, or was there ever ſuch a man? No doubtleſſe not one.

But on the clean contrary, ſuch is the hardneſſe and ſtoutneſſe of mans heart ſince hee is become ſo wiſe by eating the forbidden fruit, that rather then hee will ſtoop ſo low as to mourn and weep for his ſinnes, and confeſſe them unto God with teares from a truly ſorrowfull broken heart, and defire mercy and forgiveneſſe, he will doe any thing elſe, take up and ſubmit to any forme of religion, though never ſo ſtrict and painfull, entertain any opinion or doctrine that ſhall come to his eares, in pretence of truth, though never ſo erronious, perform any outward work of the Law, or of the Goſpel, ſo farre as Cain and Iudas went, or as a Phariſee and hypocrite can goe, ſome way to quiet his guilty conſcience, and to ſhun that ſtraight way of the Lord, it is ſo diſagreeing to his lofty and prudent minde, ſtubborn and hard heart, ſo naturally given to pride and carnall pleaſure, as we may ſee by the experience of the many Sects of religious, and ſorts of opinions, that are amongſt us at this day, as well as by the ſuperſtitions and idolatries that have been and are in the world, that ſo his minde being quieted, hee may pleaſantly paſſe his time without repentance, and without that faith of Chriſt which purifieth the heart, the birth of water and of the Spirit.

So that if God ſhould not by his ſpeciall power from heaven (like the husbandman that breakes up his fallow ground and then ſoweth his ſeed) ſo turn the heart of man from his ſinfull pleaſures, and fulfilling his owne will, and doing his own works, take away his hard and ſtony heart, and give him a heart of fleſh▪ a ſoft and tender heart, and write in the ſame (by his Spirit) his covenant of mercy and love; (as he did unto Adam his firſt loſt ſonne, and Abell whoſe ſacrifice therefore hee accepted) Adam and all his poſterity would have periſhed for ever.

But God (foreſeeing all things) and having (before the foundation of the world) choſen of the fore-ſeen fallen lump of mankind, a certain compleat number to ſave and glorifie, did deſtinate them to be conformed to the image of his Sonne Jeſus Chriſt, his firſt borne: and whom he ſo predeſtinated them he in his due times called, giving them repentance: and whom he ſo called, them hee juſtified through faith, and whom he juſtified them he glorified, as it is written, Rom. 8.28, 29.

And as God did thus call and juſtifie his choſen to Pauls time, ſo hath hee done ever ſince, and will doe to the end of the world, that his number may be filled,

And they that are ſo predeſtinated and born of God, ſhall certainly bee ſaved, and none elſe, as Chriſt hath abſolutely affirmed, Ioh. 3.

What then? Shall wee therefore ſay that God did predeſtinate the other to doe wickedly, and ſo to periſh? Nay, that followeth not, neither did he ſo, any more then he did decree the fall and ſinne of Adam, and ſo mans deſtruction; for then God muſt bee the authour and cauſe thereof, as he is of grace and ſalvation, which may not once be thought.

Neither have we any more reaſon to charge God with unmercifulneſſe, in not ſaving all men by the new birth from above, in and through Chriſt; then we have for his not keeping Adam from falling, and ſaving all that way.

It is true, and it muſt be acknowledged, that God could have done ſo, and that he could alſo have kept thoſe Angels which fell, if it had been the good pleaſure of his will, as it was not ſhall wee therefore charge God with unmercifulneſſe, becauſe he did not keep them, and ſo have ſaved all, both men and Angels. Or ſhall wee make his not keeping them the cauſe of their fall, ſinne and deſtruction? Who dares do ſo, or have ſuch a thought?

Nay, Satan himſelfe knoweth it to be otherwiſe, and that their fall and deſtruction is of themſelves, and mans alſo of themſelves thorough his eavie againſt them, his malice and lies.

Neither did God ever harden the heart of any man, that he ſhould not repent and beleeve the Goſpel, and be ſaved, or bind their wills or power therefrom, by any decree or worke of his at any time: nay, let all men feare to think ſuch a thing, and know that it is his own hardneſſe of heart, and evilneſſe of will that hinders him.

But this is true, that God doth give ſome men up to their own hardneſſe of heart, ſuch as having known God, and taſted of his bountifulneſſe and goodneſſe which led them to repentance, and reject the ſame, as they whom the Apoſtle Paul ſpeaketh of, Rom. 1.19, 20. to verſe 32.

And ſo is God ſaid to harden the heart of Pharaoh, in giving him up to hisown hardneſſe of heart (he having ſeen and known ſo much of the power and goodneſſe of God, and rejecting the ſame, and ſtill oppreſſing his people, to fill up the meaſure of his wickedneſſe, that God might declare his power, as Paul ſaith, Rom. 9.

And according to this are the words of Chriſt to thoſe Scribes and Phariſees of the Jewes, (the generation of them that killed the Prophets, Matth. 23. Fill ye up the meaſure of your Fathers, ye Serpents, ye generation of Vipers, &c.

Now what is there in any thing of all this, that may give occaſion for any man juſtly to ſay or think, that God the Father, or the Lord Jeſus Chriſt, ſhould bind any mans legges, and then command them to goe and to doe this or that, as the Free-will teacher would inferre.

But I wiſh that he would tell us plainly the cauſe why ſome men doe repent and beleeve, and are ſaved, and not all.

If he ſhall ſay as ſome doe, that it is becauſe ſome men will, and ſome will not; Then I ask him the reaſon or cauſe of this great difference of will in man, that one ſhould have a will to will unto life eternall, and another to will unto death eternall.

If he ſay, it is by Gods worke of creation in the womb, or in Adam, then he makes God to bee the author of the evill as well as of the good, which he would ſeem by his Doctrine to avoid.

If he ſay it is by the operation of the Heavens, Sunne, Moon, or Starres, (which Mathematickes ſay cauſe ſeverall diſpoſitions in men, ſome to evill and ſome to good;) Then hee makes thoſe creatures the cauſe; which were very heatheniſh.

Neither can they cauſe ſuch a difference in mens wills as to life and death eternall, nay then may thoſe people be excuſed, who adore them as Gods.

Therefore we ſay there is no ſuch difference of will: but all mens hearts are by Nature (ſince the firſt fall of Adam, and becauſe thereof) hard, and their wills ſtubborn, and bent to ill, whoſe fruit is death.

And it is by the ſpeciall operation of God from heaven, that any mans heart and will is brought to repent and beleeve unto life eternall, to be ſo born of water and of the Spirit, without which no man can be ſaved, no, nor child, how young ſoever.

And it is true, God doth not effect or bring this to paſſe in every man, neither did hee ſo determine, any more then hee did to keep thoſe Angls that fell, or Adam from falling; for then muſt all have been ſaved. And where had been then the glory of the power of God in reſpect of his juſtice, and the riches of his mercies whereof Paul ſpeaketh, Rom. 9.22, 23. and which ſundry other Scriptures doe ſo often make mention of and declare, to the glory of God, and comfort of his choſen.

And it is alſo true, that as God did not decree or will to ſave all men: ſo neither did he decree or will the deſtruction of all, nor of any man, but upon thoſe juſt grounds and cauſes in themſelves, before declared, which he foreſaw: And ſo men are ſaid to be ordained of old to condemnation, and Eſau to he hated before hee had done good or evill, yet did he not ordain ſinne, nor make death, nor did he ever break the bruiſed Reed, nor quench the ſmoking Flax; nor will or deſire the death of a ſinner; but rather that hee ſhould return and live, as it is written.

And ſo it is true and cleare, that the ſalvation of man is meerly and freely of GOD through Jeſus Chriſt, and his deſtruction is of himſelfe.

And this ſhill all men and Angels know aſſuredly, in that day when God ſhall judge the ſecrets of all men by him, even Jeſus Chriſt, and ſhall juſtifie God in all things, both in reſpect of his juſtice on them that periſh, and in reſpect of his mercies on them that are ſaved.

And every thing in the eſtate of that world, (it being the end for which all things were created) ſhal be ſo much to the praiſe and glory of God, and to the joy and rejoycing of his choſen, as nothing that can bee thought of, or wiſhed, could be more.

And as comcerning the Free-willers doctrine of falling away from all graces and gifts of the Spirit, regeneration, and whatſoever, which they would ſeem to ground on thoſe Scriptures which ſpeake of ſome excellent gifts that men may be made partakers of, and fall away from them, and periſh, as Mat. 12.43, 44, 45. Heb. 3.12. 14. Heb. 6.5. 6. Heb. 10.26, 27, 28. 2 Pet. 2.20, 21, 22. Ezek. 8. and other places.

Herein alſo they are much deceived, and erre exceedingly, not diſcerning things that differ, nor knowing to diſtinguiſh between thoſe gifts of the Spirit which are common to all men, and thoſe that are more ſpeciall and peculiar onely to a few.

Which is one main cauſe of their erring ſo much in every thing.

And doubtleſſe the cauſe of the ſame cauſe, is hardneſſe of heart and unbeliefe (the contraries to the baptiſme or birth of water, and of the Spirit, without which no man can have the faith of Abraham, nor know the myſteries of the kingdome of heaven. And was the caſe of him unto whom Chriſt ſpake, and ſaid, Joh. 3. Art thou a Maſter of Iſrael, and knoweſt not theſe things?

For although it bee true, that men may be made partakers of thoſe common gifts in the places mentioned, and fall away from all, as there it ſaith, yet it followeth not, neither is it true, that any of thoſe that are born of water, and of the Spirit, who have that faith in Chriſt whereby they eat his fleſh, and drink his blood, that have their ſins waſht away therewith, and their heart ſanctified, ever did, or can fall away and periſh.

And the reaſon is, because they are kept (not by their own wills, but by the will and power of God, and of Chriſt, as Chriſt himſelf, ſaith, Joh. 6. And this is the Fathers wil which hath ſent me, that of all which he hath given me, I ſhould leſe nothing, but ſhould raiſe it upagain at the laſt day, v. 39.40.

And again, My ſheep heare my voyce, and I know them, and they follow me, and I give unto them eternall life, and they ſhall never periſh, neither ſhall any man pluck them out of my hand. My Father which gave them me, is greater then all, and no man is able to pluck them out of my Fathers hand, Joh. 10.

They are kept by the will and power of God, as Peter alſo ſaith of ſuch faithfull ones, Bleſſed be the God, & Father of our Lord Jeſus Chriſt, which according to his abundant mercy hath begotten us again unto a lively hope by the reſurrection of Jeſus Chriſt from the dead, or an inheritance incorrupible and undefiled, & that fadeth not not away, reſerved in heaven for us, who are kept by the power of God through faith unto ſalvation, &c. 1 Pet. 1.2, 3, 4, 5.

And John ſaith, whoſoever is born of God, doth not commit ſin, for his ſeed remaineth in him, and he cannot ſin, becauſe he is born of God, 1 Joh, 3.9.

Meaning not willingly in his minde, for hee had ſaid before, If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us, 1 Joh. 1.8.

He may through temptation be led captive to ſin, as Peter was, but he never, in his mind, becomes a ſervant to ſinne more, hee therein ſerveth the Law of God, and ſo it is no more he that ſinneth, but ſin that dwelleth in him, that is in his fleſh, as Paul ſaith, Rom. 7.

So then it is cleare and certain, that whoſoever is born of God, are kept by the power of God and of Chriſt, his ſeed, the Spirit of Chriſt remaineth in them, and they ſhal never periſh.

And this is the true eſtate of every child of God that is born of him, which if they (who teach the contrary doctrine) could attain, they ſhould diſcern the things that ſo truly differ, and be able to diſtinguiſh truly between the ſpeciall peculiar graces which they onely that are born of God partake of, and thoſe that are common to all.

Could they annoynt their eyes with that eye-ſalve of which Chriſt ſpeaketh, Rev. 3.18, 19. Draw ſuch water (as they in Samuels dayes did) & powre it out before the Lord (the tears of true repentance from an humble and contrite heart) and confeſſe their ſinnes unto him, and deſire mercy, they ſhould then be baptized with that one Spirit, and beleeve in their hearts with that one faith, and have that one hope of the Saints, and ſee and know the mysteries of the Kingdome of heaven: for unto ſuch onely doth God reveal them, as it is written, Pſal. 25. Math. 11.25. Matth. 13.11.

They would not then reject that firſt principle of Chriſt, the baptiſme of repentance, as a needleſſe thing to goe before in the heart of a ſinner, to prepare the way to the Faith of Chriſt, which juſtifieth ſuch ſinners from their ſinnes, and call it a comming in by the back doore. Nor judge ſuch poore, heavie, loaden, weary ſoules, to bee at the fartheſt diſtance from Chriſt of any ſinners in the world, as ſome have done.

But would know, that they are the bruiſed Reeds, and broken hearted, whom (Chriſt was anoynted to preach the good tidings unto, and to bind up thoſe loſt ſheep whō he came into the world to ſeek out, and to ſave, let them therefore confider of theſe things and repent. And let every one unto whom God hath given eyes to ſee, eares to heare, and a heart to underſtand, beware of theſe falſe teachers and their doctrine.

And alſo and more eſpecially of thoſe who turn all Scriptures into Allegories, Parables, and conceited fancies; which they our of their deep Philoſophy have found out and teach, as the great myſtery of truth contained in them.

Their chiefe Author being one Henry Nicholas, or H. N. as it ſtands in his books.

The main points of their doctrine being theſe following,

That CHRIST is now at this preſent come from the Right Hand of GOD, and fitteth in his throne of judgment, judging the quick and the dead.

2. That they which ſleep in Chriſt, are raiſed from the dead, the ſting of death taken away, and death ſwallowed up in victory.

3. That all the promiſes of God, and whatſoever is written in Scripture concerning the everlaſting kingdome of Chriſt with all his Saints, becometh now in this preſent laſt day (as they call it) fulfilled.

3. That the ſeat of judgment is in the comminalty of the Family of Love.

4. That Chriſt is a myſticall thing, which they call Holineſſe, and the Antichriſt Sin.

5. That there is no other reſurrection of the body than what is now in preſent brought to paſſe, and in fulfilling myſtically by the voyce of H. N.

6. That the Soule or Spirit when the body dieth, goeth into the Being of God, and the Body to the earth, the principle from whence it came, there to remain for ever, and ſo both Soule and Body to be as they were before they knew they had a Being.

You ſhall ſee here ſome of his very words, as in his Book intituled, A joyfull Meſſage of the Kingdome.

He inviteth all people in the world to entertain his meſſage. As firſt in his Preface he hath theſe words following:

Confider on the time, O all ye people which love the truth of Jeſu Chriſt: Preſently in this day of the love and of the appearing of the coming of our Lord Jeſu Chriſt in the reſurrection of the dead, wherein the Law, the Prophets, and all what is written of Chriſt, becometh fulfilled.

And in Chap. 1. thus it ſtands, H. N. through the grace and mercy of God, and through the Holy Spirit of the love of Jeſu Chriſt, raiſed up by the higeſt God from the dead, according to the providence of God, and his promiſes, anointed with the holy Ghoſt in the old age of the holy underſtanding of Jeſu Chriſt, Godded with God in the Spirit of his love, &c. His quotations Eſay 65. 1 Cor. 15. And Sent. 9. of the ſame Chapter.

For behold in this preſent day the glorious coming of the Lord Jeſus Chriſt, with the many thouſands of his Saints, becometh manifeſted, which hath ſet himſelfe upon the ſeat of his Majeſty, for to judge in this ſame day the whole world, &c. quot. Mat 24. Mat. 25. Iude 1. And Chap. 35. Sent. 8.

Behold in this preſent day, according to the Scriptures, the reſurrection of the Lords dead cometh to paſſe preſently in this ſame day, through the appearing of the coming of Chriſt in his Majeſty, &c. In which reſurrection of the dead, God ſheweth unto us, that the time is now fulfilled, that the dead which are fallen aſleep in the Lord, riſe up in this day of judgment, and appeare unto us in godly glory, &c. His quot. Dan. 12.4. Eſd. 7. 1 Theſ. 4. 1. Cor. 15 And Chap. 38. Sent. 2.

Wherefore awake now all, lift up your heads here, and ſee the wonderfull acts of God, and have regard unto the ſound of the laſt Trumpet, &c. His quot. Mat. 24. Luke 21. 1 Cor. 15. 1 Theſſ. 4.

Theſe and a thouſand more ſuch like ſayings to the ſame purpoſe, hath H. N. in his writings, onely theſe I thought fit here to relate, to the end that you unto whom God giveth eyes to ſee, and a heart to underſtand, may perceive upon what foundation thoſe many Miniſters and people that have fallen from one opinion and form of religion to another, doe ground their new ſpirituall way called Familiſme. And that ye may beware of giving care thereunto, it being a very cunning myſtery of deceit, much taught by Miniſters and others publickly and privatly, and much ſpreading in this Citie of London and in all parts of this kingdome now at this day.

And know ye, that although it be true, that Chriſt by his Spirit is now with his faithfull, now in this preſent time, during their pilgrimage here, as he promiſed; and that by the ſame Spirit of truth the wicked world is convinced of ſinne, of righteouſneſſe and of judgment, as he ſaid, and that they are in the ſpirit of their mind and affection riſen with Chriſt, and have by faith an entrance into the reſt of God, and everlaſting kingdome of the Lord Jeſus Chriſt, as it is alſo written.

Yet is not Chriſt therefore come in his glory to judge the quick and the dead, to fit in the throne of his glory, and reigne in his kingdom with all his Saints, nor they raiſed up, according to thoſe Scriptures which H. N. quoteth for his purpoſe. Neither doth the laſt Trumpet yet ſound, ſpoken of, Matth. 24. 1 Cor. 15. 1 Theſſ. 4. Rev. 11.15.

Nay, but Chriſt ſhall come, and will come, and that ſpeedily, and ſhall fit in the Throne of his glory viſibly and truly, the dead ſhall be all raiſed truly in reſpect of their body, and every man ſhall be judged according to his workes, the laſt Trumpet ſhall ſound at his coming, according to thoſe Scriptures, and his Kingdome and reigne with all his Saints, ſhall be truly manifeſted to all.

His Dominion ſhall be from Sea to Sea, and from the River to the ends of the Earth, they that dwell in the wilderneſſe ſhall bow before him, and the enemy ſhall lick the duſt.

All Kings ſhall fall down before him, and all Nations ſhall ſerve him, as it is written, Pſal. 72.

God ſhall give unto him the Throne of his Father David, and he ſhall reigne over the Houſe of Jacob for ever, and of his Kingdome there ſhall be no end, as it is alſo written, 1 Chro. 17.11, 12, 13, 14. Pſal. 89. Dan. 7. Luke 1.

And whereas there be ſome that would have ye look for new Apoſtles to teach you, & plant new Churches: And others for another Elias to come and reſtore all things; hearken ye not unto them, but conſider and know, that as Chriſt ſaid, In thoſe dayes ye have Moſes and the Prophets, ſo have we; yea more, we have the Apoſtles, we have Chriſt and the Elias alſo that was to come; inſomuch as we have their word and teſtimony. And if we ſhall refuſe to heare them, then will we not beleeve the Prophets and Apoſtles themſelves in perſon, if they ſhould come.

And beſides, let us know for a certainty, that we hive their word, and that Chriſt prayeth for thoſe that ſhall beleeve in him through their word, John 17.20.

And know alſo, that as the Miniſtery and Baptiſme of Chriſt remaineth to this day; ſo doth the Miniſtery and Baptiſme of Iohn, (who is that very Elias that was to come before the great and terrible day of the Lord.) And that his voyce crieth out unto us all for repentance, that we may have our ſinnes purged away by the Baptiſme of Chriſt, and ſo become born from above, of Water and of the Spirit; without which, what form of Religion or opinion ſoever we have, we ſhall certainly periſh for ever. Let us therefore hearken to their voyce, and the Lord give us hearts, will and power ſo to doe, that we may repent and beleeve in the Lord Jeſus Chriſt, and be ſaved from his wrath in that day, and ſo live and reigne with him in his kingdome for evermore. Amen.

FINIS.