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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84133	The Anabaptists ground-work for reformation: or, New planting of churches, that no man, woman, nor child, may be baptized, but such as have justifying faith, and doe make profession thereof, before, to the baptizer, found false, with all things depending thereon. As being contrary to the Scriptures, and to the examples of Christ and his Apostles, ... Proved by severall arguments. Whereunto one T.L. a principall baptizer, (and apostle in their account) hath given his answers. Unto which answers, replies are also made by I.E. and some arguments annexed, proving, that the children of all such beleevers as were baptized, and so received into the Church, might be baptized, and received also. With a brief declaration what the true reformation is, and shal be, farre above these Anabaptists, and all such carnall builders conceits. And who the two witnesses of God are, by whom chiefly it is to be performed. Imprimatut [sic]. Iames Cranford,	Etherington, John, fl. 1641-1645.; Lamb, Thomas, d. 1686.	1644 (1644)	Wing E3381; Thomason E50_2; ESTC R23515	28,610	37

THE ANABAPTISTS GROUND-WORK For Reformation OR New Planting of Churches That no man woman nor child may be baptized but such as have justifying Faith and doe make profession thereof before to the Baptizer Found false with all things depending thereon As being contrary to the Scriptures and to the Examples of CHRIST and his APOSTLES Which was that they all who gladly received the Word were baptized though they had not yet justifying Faith Proved by severall Arguments Whereunto one T. L. a principall Baptizer and Apostle in their account hath given his Answers Unto which Answers Replies are also made by I. E. And some Arguments annexed proving That the Children of all such beleevers as were baptized and so received into the Church might be baptized and received also With a brief declaration what the true Reformation is and shal be farre above these Anabaptists and all such carnall builders conceits And who the two Witnesses of God are by whom chiefly it is to be performed Imprimatur Iames Cranford London printed by M. Simmons in Aldersgate-street 1644. The Preface to the Reader GIving him to understand the occasion of this that followeth which was first upon some little speech had with three or foure of these Anabaptists about their opinions and practice some of them saying they could bring men who had as sufficient gifts and authoritie from God to preach and baptize as the Apostle Peter had Acts 2. To which saying it was replied That if they could bring such a one he was worthy to be hearkned unto And they answered That they could bring many such And it was replied again One such a one would be sufficient So that he were one of the best and most able And so the time and place being appointed there came divers of them whereof one sate him down at the Tables end as to be the chiefe speaker So it was told him what some had said and he was asked if he did professe so much of himselfe or no which he did seem in part to deny But yet professed that he had as good ground and authority from God for that which he undertook to do and practise as the Apostle Peter had for that which he did And so hereupon some speeches passed between us touching the rule for baptizing and the first principle or ground-work affirmed by T.L. was that every one must first have justifying faith and professe the same to the baptizer and he so judge of him before he might be baptized Which was opposed and answered That the receiving of the word gladly was sufficient for outward Baptisme though justifying faith were yet wanting The question being concerning men and women of yeares But T. L. was by some of his company hastned away because many people staid at his house as they said to hear him preach that evening by which means our Speech was broken off and he went his way So upon these occasions the arguments which follow were written and sent him and he hath returned his answers unto them unto which answers replies are also made And some arguments after them to prove that little children may lawfully according to the rule of the word of God be baptized And also a brief declaration what the true reformation is and shall be farre exceeding in spirituall and heavenly respects the corrupt conceits of these Anabaptists and all other such like earthly and carnall builders And who the two witnesses of God are by whose meanes chiefly it is to be performed All which I referre to the consideration of the judicious Reader desiring of God that he would give him his holy Spirit of truth to lead him into all truth And so I rest his Christian friend I. E. The Anabaptists Ground-worke for Reformation or new planting of Churches found false and disproved BY certain Arguments proving by the Scriptures and Practice of Christ and his Apostles That a Teacher sent of God may Baptize such as gladly receive the Word though they have not yet justifying Faith and therein do according to the rule of Christ The Inquiry of T. L. to this I make inquiry What rule any Teacher hath to distinguish a person gladly receiving the Word from one concluded by him in his own knowledge void of justifying Faith at the same time and hee to baptize the same if no rule then it 's transgression so to do because Whatsoever is not of Faith is sin Rom. 14. The Reply of I. E. to this Quere To this I reply and say Christs example is a rule sufficient Christ did distinguish in his own judgement at the same time and baptized such as gladly received his Word though he knew they had not justifying Faith and upon the ground of Christs example such as he sends may and so do it of Faith and not sin but T. L. denying this and practising otherwise without example or rule from Christ doth it without faith and sinneth The first Argument of I. E. If Christ did baptize or cause to be baptized such disciples as hee knew had not justifying Faith then such as he sends may and not do contrary but agreeable to the Rule because what Christ did was agreeable and not contrary But Christ did baptize such Disciples as he knew had not justifying faith as it is manifest by these Scriptures John 4.1 Iohn 6.64 65 66. Therefore such as he sends may The answer of T. L. I answer by distinction of Christs practice from ours in respect of his knowledge above his Ministers in which respect it was not agreeable but above the rule given to the Ministers of Baptisme and therefore his practice in reference to his knowledge no rule for his Ministers in reference to theirs And thus is your first argument refelled The Reply of I. E. This distinction of T. L. in putting such a difference between Christs practice and the rule given to his Ministers in respect of his knowledge is utterly false for the more perfect Christs knowledge was the more perfect was his practise giving his Apostles and Ministers an example for them to follow And although they could not follow him in the measure and fulnesse of his knowledge he being God and knowing all things yet as he knew how to distinguish and put a difference between such as gladly received his word and so farre became his disciples fitted to be entertained into the outward state of the Church by outward Baptisme and this kind of beleeving and such as afterward by a more excellent gift of the Spirit did eate his flesh and drink his blood beleeve in him unto justification and life So he gave gifts to his Apostles and such as he sent whereby they were able to discern and distinguish between persons and persons between faith and faith and knew that they which gladly received the word were to be baptized though yet wanting justifying faith And so according to Christs example through the grace and gift given them they practised as Act. 2.4 Act. 8.12.13 where they

other distinctly because they knew them not all from the other nor the most of them yet some they did know and named them distinctly by name as may be instanced So that in this manner did Christ and his Apostles judge of the Church and distinguish in their judgements and so ought we to doe by their example and rule Christ did not give us a rule nor a gift to know all things as he knew all things but he hath given and doth give to his Ministers and Servants and Saints rules and examples and gifts whereby to understand his word whereby to walk whereby to judge righteous judgement but no rule nor example nor gift to judge short of it or above it to judge unrighteous judgement And whereas T. L. saith that the Apostles indeed might judge those whom they conceived to have justifying faith according to probabilitie might possibly bee destitute of it according to certainty By this he would seem to speak somewhat more favourably of the Apostles but indeed makes them as ignorant faulty and corrupt in their judgments and judgings as the hypocriticall Jewes as they of the Church of Rome at this time as our high Commission Court that lately was as himselfe for they all as well as he could iudge upon conceivings and probabilities sometimes right sometimes wrong possibly they might condemne a just man innocent and set free a murderer and possibly they might doe otherwise But no certaine righteous iudgment will T.L. allow the Apostles more then these and himselfe So that the Apostles are nothing at all beholding to T.L. for his favourable conceit of them If the Apostles judgements had been no sounder there was small reason then that they should be so credited as they were especially of the children of wisdome But it was otherwise they judged righteous judgement and understood what they said and did And whereas T. L. among his many distinctions saith wee are to distinguish between being and what possibly may be and of persons in respect of the time of their comming for Baptisme and the time of their continuance I aske him If such a distinction be to be made which I grant so it be rightly done why then he did not distinguish between the time of Simon Magus beleeving and being baptized and the time afterward when he would have given the Apostle Peter money for the gift of the holy Ghost and between his beleeving and this action from his mouth whereby he discovered his heart unto Peter but study to invent without any distinction of time or condition of state such a wicked argument against the Evangelist Luke and so against Philip and the truth it selfe And as concerning the latter part of his answer where he saith that although there were contentions in the Church and so a great fault in the generall so concluded by the Apostle yet not determined who were the particulars alwayes that caused the same might leave the search of that to the Congregation c. He in these words admits unto the Apostle Paul to judge somewhat better then upon conceiving and probabilitie when he spake of faults in the generall and of some in particular c. And so T.L. goes on telling how the Church is to proceed in brotherly admonition c. which because it is not any thing to the question in hand I leave it till some other occasion Onely I aske T. L. upon his last words why he will have no repentance after baptisme seeing Peter exhorts Simon Magus to repent of his sinne after his Baptisme is T. L. one that will have no acknowledging nor asking forgivenesse of sinnes after justification he holds all justified whom he baptizes therefore it is probable though they may prove but a Church of hypocriticall Pharisees like other false Churches when he hath all done The sixt Argument If to judge after the outward appearance be to judge like the hypocriticall Jewes and not to judge righteous judgement Then is not such kinde of judging after the outward appearance the rule which Christ gave to his Church to judge by But to judge after the outward appearance is to judge like the hypocriticall Jews and not to judge righteous judgement as Christ declareth Joh. 7.24 Therefore such kinde of judging is not the rule which Christ gave to his Church to judge by The Answer of T. L. I Answer Wee must distinguish upon outward appearance for it must not be that we must not judge the tree by the fruit nor the heart by the words of the mouth for that were to contradict the Scriptures Rom. 10.9 10. and to make Christ contrary to himselfe Mat. 7.16.20 Chap. 15.18 19. Mar. 7.20.21 22. Jam. 2.18 But by outward appearance is meant the contemptible respect Christs person was in in the eyes of the world by which they did not esteem his works according to their due worth and consequently did not value his doctrine which was ratified thereby The latter outward appearance is not the rule in which respect I grant your Argument true The former outward appearance is the rule which Christ give to his Church to judge by and your Argument hath no proofe to the contrary The reply of I. E. T. L. answers by distinguishing still as his manner hath been and saith we must distinguish upon outward appearance c. Whereas Christ condemns all judging after the outward appearance to be an unrighteous kinde of judging and requires all judgement to be according to truth and righteousnes admitting no errour or fayling in judging at all So that there is no distinction to be made between judging after the outward appearance and judging after the outward appearance no more then there is between being a Jew onely outwardly and being a Jew onely outwardly But T. L. grants the argument true from the place alledged and refuseth that kinde of judging to be the rule The former which he mentioneth from Mat. 7.16.20 to judg the tree by the fruit and the heart by the words of the mouth this he accounts to be the rule but would by his distinguishing make it a judging after the outward appearance also and so in substance no more righteous judgement then the other which Christ condemns for no doubt he will have it to agree with that kind of judging which he hath strove to maintaine all this while Those words of Christ Mat. 7.16.20 I doe acknowledge and hold to be the rule that Christ hath given to his Church and children of wisdome to judge the heart of man by and that it is a most true and perfect rule whereby they may and shall know a false Prophet and also a true a true Christian and also a false but no rule for Baptisme And although the words are plaine that they shall know them by their fruit as certainly as men doe know a good tree and a bad tree by their fruit yet it will not be so understood by T. L. he will distinguish upon knowing as he did upon

through the name of Christ a gift of the Spirit of God sufficient to make him a fit subject for Baptisme then he did his being in the gall of bitternesse and bond of iniquitie through the spirit of Satan sometime after All one as if T. L. should say and argue to prove that Judas his t●eason against Christ so wickedly acted by him when the Divell was entred into him so long after he had through the word of Christ and gift of the holy Ghost beleeved and was baptized made him as fit a subject for baptisme as the faith that he had when he was baptized in the esteeme of Luke and the rest of the Evangelists that writ of him which were very blasphemous to speake or once to goe about to argue to such purpose And whereas T. L. in his third place saith By this reasoning it will follow that a person which in case were in the Church should be excommunicated out of it by the rule should be received into the Church by baptisme which were contradictious In this T. L. saith true in respect to his owne reasoning for if Simon Magus his being in the gall of bitternesse c. made him as fit a subject for baptisme as the faith he had when he was baptized then he was now well fitted by T. L. his arguing to be baptized again and it is very probable if one may judge upon probabilities which is T. L. his rule that he hath baptized some such persons himselfe again and again And let me ask T. L. if it be not contradictious for a Baptizer though as great an Apostolicke one as himselfe to judge all that he baptizeth to have justifying faith and to be a Church of regenerate Saints and yet be but a Church of hypocrites for any certaintie of judgement he hath to the contrary The fifth Argument If Christ and his Apostles knew that there were and would be in the Church such beleeving Disciples baptized according to the rule of Christ as would be like the stony and thorny ground as well as good ground hypocrites and such as would offend the little ones that beleeved in Christ and despise him hold heresies c. and that it must needs be so that they which are approved may be known Then did not Christ nor his Apostles judge and account all that were and would be in the Church to be of the little ones that beleeved in Christ of the approved ones But Christ and his Apostles knew that there were and would be such in the Church as well as of the little ones the approved ones as it is evident by Matth. 13.21 22. Ioh. 6.64 65. Acts 5.1 2. Acts 8.13 Acts 20.29 30. Matth. 18.6 7. 1 Cor. 11.18 19. and sundry other places Therefore they did not so account and judge of all The Answer of T. L. I answer this argument confounds things that are to be distinguished First we must distinguish between the judgement and account of Christ which was above the rule given to the Apostles to judge by and the Apostles judgement according to the same rule Secondly we must distinguish between being and what possibly they might be and the Apostles judgement in relation to both Thirdly we are to distinguish between the whole joyntly and the parts severally and the Apostles judgement in relation to either Lastly we are to distinguish of the persons in respect of the time of their comming for baptisme and the time of their continuance in the Church These things thus premised the answer is easie First that Christ knowing things infallibly did not account of all that were admitted into the Church by baptisme to be true beleevers and approved and yet no rule to baptize any other but such as were so judged when they were admitted by them that admitted them and none of the places alledged doe prove the contrary The Apostles indeed might judge that those whom they conceived to have justifying faith according to probabilitie might possibly be destitute of it according to certainty And that although there were contentions and some great faults in the Church in the generall so concluded by the Apostles yet not determined who were the particulars alwayes that caused the same might leave the search of that to the Congregation who were to censure them accordingly And also having found the particulars they being in the Church the event of private and brotherly admonition and reprehension must be tried before they be excommunicated Whereas if they were not of the Church they must manifest repentance for every evill known before they be received to baptisme Matth. 3.6 Act. 2.38 The Reply of I. E. First where T. L. saith the Argument confounds things that are to be distinguished he speaks not truly it confounds nothing only it proves sufficiently that Christ and his Apostles did know and so may we by their testimonies and our owne experience that there alwayes were and would be in the Church baptized according to rule such as the places quoted doe describe and that the Church in the outward state thereof generally considered was never nor is otherwise to be judged of There will be false brethren false teachers hypocrites such as hold heresies stony ground thorny ground covetous persons lovers of this present world proud boasters lovers of pleasures more then lovers of God carnall corrupt persons whose belly is their God minding earthly things having eys full of adultery contentious c. And also of Gods elect some yet remaining like some of the former of them unregenerate and some regenerate sanctified ones justified by faith in Iesus Christ whom the holy Ghost calleth good ground trees of righteousnesse the children of wisedome the children of God the called of God in Iesus Christ beloved of God Saints by calling sanctified in Iesus Christ the Church of the living God the pillar and ground of truth the body and spouse of Christ living stones built on Iesus Christ the chief corner stone a spirituall house a Kingly Priesthood which doe offer up spirituall sacrifices acceptable to God by Iesus Christ and of whom Christ saith And upon this rock will I build my Church and the gates of hell shall not prevaile against it c. For although the other evill sorts are altogether with these in the outward state of the Church partaking with them in common things yet these onely properly and truly spiritually and inwardly considered are the Church of the living God his Temple and Tabernacle And to this Church doe all the most speciall peculiar priviledges and treasures graces gifts and promises belong And when the Apostles wrote their Epistles to the severall distinct Churches as that of Rome Corinth and the rest they directed them chiefly to these who were beloved of God called to be Saints sanctified in Christ Iesus as appeareth plainly Rom. 1.7 1 Cor. 1.2 Eph. 1.1 Phil. 1.1 Col. 1.2 1 Thess 1.1.4 1 Pet. 1.2 Although they did not sever them by name nor by person from the

action they perform concerning the same For if it be a matter of so great consequence as without which there can bee no true reformation from the Antichristian Church to become a true Church of Christ as you perswade the people Then there is as great a necessity of a rule by word or example for the same as there is for any thing Therfore consider hereof and see what answer ye can give Christ gave a rule unto his Disciples for prayer and commanded saying When ye pray say Our Father which art in heaven c. I ask the reason why you doe not when you pray perform it according to the words seeing they are so plainly written down and yet charge the other so as ye do upon the people without either word or example Again Christ performed a work in washing his Disciples feet and commanded them that they should so wash one anothers feet as he had given them example What is the reason ye take not this work in hand to practise it seeing the commandement and every circumstance and action that Christ performed is so plainly written down Joh. 13.4 5 6 and so to verse 17. Is it because it makes not so wel for your planting new Churches as the other by your rejecting the outward baptisme little children had received and your baptizing onely men and women of years who must first professe that faith ye speak of doth Or is it because ye are utterly ignorant what the work truly is and therefore leave it quite lest ye should not rightly follow Christ therein but rather the Pope and his Church who have taken it up in a corrupt and superstitious way Then by the same reason yee might as well have left the other also and not have medled with it For let me ask you Doe you know what true circumcision is and so what true baptisme is If ye think ye do then see if ye can declare the true meaning of th●se Scriptures Mat. 28.19 Mark 16.15 16. 1 Pet. 3.21 Col. 2.11 12. Gal. 3.27 Rom. 2.29 Acts 2.38 Acts 19.5 and tell us if there be not as great a necessity of the circumcision and baptisme in these places spoken of as there is of the new birth John 3.3.5 and that whosoever is so circumcised or baptized hath put on Christ is regenerate and shall be saved and that it is not the cutting off the foreskin nor the doing away the filth of the flesh with outward washing or dipping the body in water as they of Rome concluded from those Scriptures in their Councell at Trent making the same washing or dipping of necessity to salvation But that it is the circumcision of the heart in the spirit the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ the baptisme wherein they are buried with Christ and also are risen with him through the faith of the operation of God who hath raised him from the dead as Paul saith Col. 2.11 12. Even the answer of a good conscience by the resurrection of Jesus Christ as Peter saith 1. Pet. 3.21 And then the places being so understood it is clearly true That whosoever beleeveth and is baptized shal be saved as Christ and Peter and Paul have declared which cannot be so concluded upon outward washing or dipping These and all other such like gatherers of people together builders and planters which come so neere their strain in framing and setling Church●s to themselves in their independent way under the pretence of casting off all the abominations of Antichrist and practising according to the state of the Churches of the Apostles times let them and all other who in other kinds seem to endevour a reformation take heed and feare lest while they promise and assume great things to themselves they misse the very thing and goe clean beside the way of the true reformation which God will have to be in this last age For whosoever hath not in his heart the first principles of true repentance and that faith in Christ which justifieth that repentant broken-hearted sinner from his sins and the Comforter the Spirit of truth which leadeth into all truth cannot understand those great mysteri●s of God which he hath foretold in Scripture shall now in this last age be fulfilled And let no man take it in scorn therfore that I thus speak unto him it is mine owne case I must also take heed and feare And let us know howsoever though we all should faile in our understandings and go awry from the intent of the Scriptures in these great matters yet neverthelesse the work of Reformation shall goe on and every thing that the Scriptures have foretold shall come to passe Neither is the work of Reformation now to begin Christ foretelling of the abomination of desolation and the great tribulation of Antichrist that should come into the world saith And except those dayes should be shortned there should no flesh be saved but for the elect sake they shall be shortned Matth. 24.22 This Scripture is and hath been already in the fulfilling at least these hundred yeares past The Lord with the spirit of his mouth hath been consuming that man of sin all this while according as the Apostle Paul foretold 2 Thess 2.8 The two witnesses of God whom that Beast which was to come out of the deep should kill when they had finished their testimony that is when the whole counsell of God which he would have manifested to the world for the convincing of the ungodly and saving his elect should be by his holy Apostles and Evangelists testified and written down and they translated to their place of rest leaving the witnesses the two Testaments of God perfected and prophesying in their life and strength Then the Beast being risen up and placed in the Dragons Throne makes warre against them overcomes them and kils them Which killing was performed partly by his putting out and taking away the true intent and meaning of their word and testimony which is their light and life and giving false and lying interpretations of the same to the people and suppressing those that testified and walked in the light and truth of them And partly by keeping the letter of their word from the people that so their testimony might not be read understood and laid up in their hearts where they ought to be buried These two witnesses who have lien thus slain so long in the streets of that spirituall Sodom unburied are in their resurrection the spirit of life from God is entred into them and they are standing on their feet and walking again as was foretold Rev. 11. And so he whose name is called The Word of God who hath on his head many crownes and in his mouth a sharp sword he is come forth on his white horse and his heavenly armies following him on white horses clothed in white and fine clean linnen who are the called of God his chosen and faithfull

of the earth with their armies gather themselves together against him and his Armies and doe what they can the Beast shall not recover out of his consumption he must be taken and with him the false prophet his Clergy that wrought miracles before him and both be cast alive into the lake of fire burning with brimstone And those Kings of the earth and the rest of his armies be slain with the sword of him that sits on the white horse which comes out of his mouth c. as the Lord hath spoken Rev. 19. For who art thou O thou great Mountain Babel before him Thou also shalt become a plain like all thy predecessors and Monarchs before thee The man whose name is the Branch he hath laid the foundation of the house of God and he shall finish it even to the full perfection And now as hitherto the Lord by his word of truth the golden oyle of his two Olive trees with which through his holy Spirit he hath lighted his golden Candlestick in her seven Lamps so that she can and hath of late held forth the same again in some measure to the world whereby the abominations of Antichrist and his Church hath been in part discovered from day to day to this presennt And as their glory decayeth so accordingly shall the face of her the Lords true Church by degrees be seen more and more to shine in her true spirituall light and beautie untill she come neerest like unto the primitive state that she in this last corrupt age of the world can come to which upon the full end and desolation of the Beast and his Church will be Then many things which now remaine even to some of Gods chosen servants hid and obscure though foretold in Scripture shall bee knowne and understood Then shall shee the true Church indeed come clean forth of that wildernesse of her secret resting place where shee had been fed so long and be farre more visible then now shee is She will not be divided into so many Sects as now are of those that falsly take on them her name having so many severall independent Leaders as there are independent Sects and as many Sects as every one that will rise to draw Disciples after him can by speaking perverse things unto them make Nay she shall be as she alwayes hath been in such respects and is undivided though disperst holding faith and truth without confusion or division yet not without some persecution and affliction which as the Lord fore-told her must bee a part of her portion in this world And although she may and shall in respect of her severall places of abode be distinguished by the names of the places yet shall she not be divided nor any one part independent from the other nor from the whole no more then the parts members of one body are nor one part say or think of another I have no need of thee no more then the members of one body may Neither shall they bee free from all kind of dependancie on the Magistracie or State where they are But as they being in place of authoritie are in duty bound to have speciall care of the glory worship and service of God and to see that he be not dishonored by Idolatry superstition or any blasphemous erronious Antichristian doctrines nor any kind of abominations or grosse wickednesses lest they by allowing or permitting the same upon knowledge be found guilty of their sinne and perish with them And also to see that the Church as well as the State be ordered and so setled in a forme of goverment according to the word of God and so protected and defended by them that all the people may peaceably be taught in the wayes of truth and salvation So the Church and Children of God are bound to submit and bee obedient And although they are free and independent from men in all spirituall things concerning God and their owne Consciences not having in such respects any supreme Head Ruler or Teacher over them but Christ their Lord nor may So call any man on earth Lord because one is their Lord nor any man Doctor because one is their Doctor even He the Lord himselfe who hath appointed no one in his stead during the time of his personall absence so to bee over his Church but his holy Spirit onely the Spirit of truth the Comforter which he hath sent and is with his Church to the worlds end to rule and governe it to teach and guide her and all her children in the wayes of truth as being the great moderator of all his spirituall matters yet are they not therefore free from all dependencie on the Magistracie or State But if they shall falle in their duties before mentioned and doe and command things contrary as hath been hitherto most commonly in all Kingdomes and States in the world Then are the Children free and not bound to obey but rather to suffer unto death they are to give unto Caesar the things that are Caesars and unto God the things that are Gods as Christ hath commanded This Church if ever it come so neere the primitive state as is hoped upon good ground it will shee will be so eminent in every part where she shall be so severed and distinguisht that if one brother trespasse against another and will not bee reconciled it may bee knowne where to goe and tell it to the Church according to the Rule of Christ Matth. 18. which Church if the trespasser shall refuse to heare hee is then to be unto his brother in account as a Heathen and a Publican For of this Church and her children it was that Christ spake when he said Verily I say unto you Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven vers 18. And therefore hee saith againe If two of you shall agree on earth he saith not any two in the outward state of the Church But Two of you meaning of his truly faithfull ones as touching any thing that they shall ask it shall be done for them of my Father which is in heaven For where two or three are gathered together in my Name there am I in the midst of them For although there are and will be many within the outward state and pale of the Church that are not truly faithfull that are not of her in respect of her inward spirituall state of true Repentance justifying Faith power of the Spirit Wisedome from above Christ speakes not here unto them nor of them they though they bee never so great in place and power externall and wisedome naturall have nothing to doe with these excellent treasures They have no part with the Spouse herselfe therein it is to her and her children alone that Christ hath promised given and will give those speciall peculiar graces and those keyes of the Kingdome of heaven that whatsoever they shall bind on earth shall be

bound in heaven and whatsoever they shall loose on earth shall be loosed in heaven as he also declared Matth. 16. vers 18 19. Neither is the Prince or Magistrate having the same grace exempted from these priviledges because he is in place of authoritie but rather the more to be honoured that way This Church I say shall now daily in respect of her light of Faith and Truth and other graces and gifts of the Spirit increase and by the word of Gods two Testaments and power of his Spirit wherewith hee hath and will replenish her shall not onely convince the Antichristian people and wicked perishing World of sinne of righteousnesse and of judgement but also and more especially by the same Word of Truth and power of his Spirit bring forth and accomplish all her owne children even the full number of Gods elect the generation of his first-borne which within the very time of this present last age will bee fully perfected as the Prophet Daniel declareth Dan. 12.12.13 according to the words of Christ Matth. 24.29 Rev. 11.14 For as the true estate of the primitive Church of Christ lasted but a short time before the Dragon raised his great persecution against her and her Child the first fruits wherewith shee was then in travell to bee delivered by which meanes shee was inforced to flie into the Wildernesse and so the great light of her bright shining graces shee being then clothed with the Sunne and having the Moon under her feet and on her head a Crowne of twelve Starres which made her so visible like a Citie set upon a Hill that cannot bee hid and as a Candle in a Candlestick which giveth light to all that are in the house was elipsed and hidden in obscuritie in comparison of her first estate as you may read and perceive Rev. 12. So now after the desolation of Antichrist which is now neere at hand the time will bee as short wherein her light shall in a measure so shine againe and shee shall travell to bring forth her last fruits unto God and to the Lamb before the Dragon the Devill Satan who in respect of his former practices as Revel 12. and before hee hath been so long time bound shall bee loosed again out of his prison and goe unto the Kings of the earth and of the whole World to deceive the Nations that are in the foure quarters of the Earth even Gog and Magog and gather them together and bring them downe in number like the sand of the Sea and compasse the Camp of the Saints about and the beloved Citie and so for a little season greatly trouble her even till fire shall come down from God out of heaven and devoure them as it is written Rev. 16.14 Rev. 20.7.8.9 according to Ezek. 38.39 chapters And then the Lord JESUS CHRIST will come in his glory and all his holy Angels with him and then he shall sit in the throne of his glory and all the dead both good and bad shall bee raised and with the living bee brought before him and hee will separate the Sheep from the Goats the Books shall bee opened and they shall bee judged every man according to his workes as it is written Matth. 25.31 31 32 33 34 c. John 5.28 29. Revel 20.11 12 13 c. And so the judgement being passed and the corrupt state of this world dissolved there shall bee new heavens and a new earth and the holy Citie new Jerusalem the Bride the Lambs wife shall bee manifested from heaven in her perfect glory with all her children according as it is often in Scripture foretold of her Esay 49.14 15 c. Esay 60. Esay 65. Esay 66. Rev. 21. and 22. The whole house of Israel all Gods elect and chosen people of all Nations and times shall now bee perfectly and fully delivered from all their captivities and troubles sorrowes teares graves dust and shall sorrow and weep no more as the Lord hath promised Rev. 21.4 and sundry other places And hee their Lord and King Christ Jesus shall reigne over them in Mount Sion for ever and ever world without end as it is also written Esay 9.7 Ezek. 37.34 35. Dan. 2.44 Dan. 7.14 Mich. 4.7 Luke 1.33 Rev. 11.15 REV. 22. 12 13 14 15. Behold I come quickly and my reward is with me to give every man according as his workes shall be I am Alpha and Omega the beginning and the end the first and the last Blessed are they that doe his commandements that they may have right to the tree of life and may enter in through the gates into the Citie For without are Dogs and Sorcerers and Whoremongers and Murderers and Idolaters and whosoever loveth and maketh a lie FINIS Page 2. line the last save two Acts 5.1 2 3 Acts 19.14 15 c. Page 6. line 7. Joh. 6.64 65. This is licensed and entred according to Order

nor could they so judge of all whom they baptized neither did they require such a profession from them as T. L. would have it Thirdly whereas T. L. saith that although Christ did not take it for granted nor so judge yet the Apostles did which to prove he quotes Phil. 1.7 the words are these Even as it is meet for me to think of you all Whereby T. L. would make Paul like unto himselfe to put no difference between judging upon knowledge and confidence and thinking well upon some kind of hope or probabilitie Wherein he greatly wrongs the Apostle For the Apostle he directing his Epistle especially to the Saints as his usuall manner was to all other Churches so unto the Saints in Philippi of whose fruit hee had had good experience judgeth confidently of many thinks well of all that he writes to and sayes of others clean contrary For many walke of whom I have told you often and now tell you even weeping that they are enemies to the crosse of Christ wh●se end is destruction c. Phil. 3.18 So that this place serves nothing at all to prove as T. L. would have it that the Apostles took that for granted to be which was not and judged contrary to Christs judgement The fourth Argument Which is to prove That such a beleife as those disciples had that fell away mentioned Matth. 13.21.22 Ioh. 16.64.65 Acts 5.1.2 Acts 8.17 is sufficient for outward baptisme To this preface of the Argument T. L. first answers saying To which I answer that it is sufficient in respect of the Minister who cannot but conclude them to have justifying faith by their profession till they manifest the contrary but not sufficient in respect of the subject requiring Baptisme The Reply of I. E. to this In this answer T. L. speaks again as though Christs Ministers were bound by the word of the Lord and their own consciences to conclude the glad receiving of the Word such a beleef as men may have fall from and so perish to be justifying faith and the people so to conclude of it in themselves and professe So upon their profession being a lie the Minister is to conclude a lie for a truth and so baptize them Whereas if the people had been so ignorant and bold as to conclude their glad receiving the word or beleefe which they might have and yet fall away and perish to be true justifying Faith professe as much yet the true Ministers of Christ especially the Apostles they understood better and knew justifying Faith to be a more excellent thing and therefore would have reproved their ignorance and boldnes and informed them truly what justifying Faith was and the necessity of it according as Christ and his Apostles did afterward very often and that with many exhortations and teares as the Scriptures witnesse knowing that their gladly receiving the word that common beliefe and outward baptisme was not sufficient to salvation T. L. quotes for the ground of his opinion doctrine Luk 14.33 which how it serves for his turn you may see The Argument it selfe That which the holy Ghost hath by the Evangelist Luke written down and affirmed of Simon Magus he knew to be true and wee are bound to beleeve it But the holy Ghost hath by the Evangelist Luke written down and affirmed that Simon Magus also as the other of Samaria beleeved and was baptized Therefore such a beliefe as Simon Magus had was and is sufficient for outward baptisme according to the Rule The answer of T. L. I answer true in respect of Philip who when he baptized him did not know but that hee had justifying faith but in respect of Simon himselfe not so Secondly I answer that as Luke affirmes of his Faith so he affirmes of his being in the gall of bitternesse and in the bond of iniquitie As the state of being in the gall of bitternesse and in the bond of iniquity doth not present a person a fit subject for baptisme in Lukes esteem no more doth such a Faith as doth not distinguish a person from such a one The former I suppose you will grant Ergo Luke doth not esteeme such a beliefe sufficient for baptisme according to the rule in respect of the subject baptized Thirdly by this reasoning it will follow that a person which in case were in the Church should be excommunicated out of the Church by the rule should be received into the Church by baptisme which is contradictious The Reply of I. E. Here again T. L. grants such a beliefe as Simon Magus had sufficient for outward Baptisme in respect of Philip who when he baptized him did not know but that he had justifying faith but in respect of Simon himselfe not so Where he maketh ignorance which he falsly chargeth Philip with to excuse him but not Simon Magus though he were far more ignorant than he And yet T. L. in his ignorance for I will not say he doth it with knowledge chargeth Philip with two severall great sinnes making him guiltie of them both in that he saith Philip did not know but that Simon Magus had justifying faith when he baptized him For if Philip was to have knowne and did not know that Simon had justifying faith and yet judged and concluded that he had it which is T. Ls. doctrine for the rule Then did Philip sinne in so judging and concluding not doing it of faith because whatsoever is not of faith is sinne as Paul saith Rom. 14. But Philip did not know that Simon had justifying faith yet he baptized him Therefore T. L. chargeth Philip with two great sinnes at least first in judging and concluding Simon to have that which he had not and secondly in his baptizing him upon the same also not of faith For if to eate and not of faith that is to say not of a full perswasion in the heart be sinne as Paul saith Rom. 14.23 then much more to judge and conclude in so great a matter as justifying faith to be in a man when it is not and to baptize him also and not of faith is sinne But it is otherwise then T.L. teacheth Philip did know assuredly and judge and conclude rightly of Simon Magus that he did beleeve as the other of Samaria beleeved So as that according to the rule and example of Christ he might be baptized and was And whereas secondly T.L. invents a kind of Argument against the Evangelist Luke from the Apostle Peters words to Simon Magus written down by Luke Thou art in the gall of bitternes c. saying As the state of being in the gall of bitternes and bond of iniquitie doth not present a person a fit subject for Baptisme in Luks esteem no more doth such a faith as doth not distinguish a person from such a one and hereupon wickedly but cunningly concludes that Luke did no more esteeme the faith that Simon Magus had by the preaching of Philip and his seeing the miracles that he did

outward appearance and make it but a thinking or a conceiving or a knowing probably at the most which is no knowing at all for he will have it agree with that which he had said before in his answer to the fift argument these words The Apostles indeed might judge that those whom they conceived to have justifying faith according to probalitie might possibly be destitute of it according to certainty and so make it like this But there is no marvelling at T. L. herein for there be many that will concurre with him in this opinion of his because although every man hath the gift and can know and judge a good tree and a bad tree by their fruit and that certainly for a man cannot be said to know that to be which is not certainly so yet the gift of knowing the fruit of a man and the heart by the fruit the words which proceed from the good or evill treasure of his heart is not so common This gift is a speciall gift peculiar to the children of Wisedome onely For who did know and judge rightly of John the Baptist and of Christ by their fruit the words that proceeded out of their mouthes and justified that excellent wisedome from above which they spake and uttered but the children of wisedom as Christ saith But wisedome is justified of her children as Matth. 11.19 So here Matth. 7.16 Ye shall know them by their fruits Doe men gather grapes of thornes or figges of thistles Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evill fruit And concludes Wherefore by their fruits ye shall know them Ye saith the Lord he doth not say every man nor the wise and prudent of the world but ye even they and onely they for whom he gave thankes unto God saying I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast shewed them to Babes c. Matth. 11.25 those whom he had a little before so often pronounced Blessed Matth. 5. and now in this place Mat. 7. fore-warneth them of false Prophets that should arise and come unto them in sheeps clothing but inwardly were ravening wolves such as if it were possible should deceive even the very elect and saith Ye shall know them by their fruit know them and that certainly otherwise it cannot be knowing neither could it availe them And if any man shall object the words of St. Paul against this where he saith What man knoweth the things of a man but the spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God 1 Cor. 2. and say here the Apostle seemeth to make it a thing impossible for one man to know the things of another mans heart but his own spirit which is in him Even so the things of God c. To which I answer It is true the Apostle doth not onely seem but he saith it plainly as a thing whereof no man is ignorant For what man saith he knoweth the things of a man c. But we are to consider his words that follow Now we have received saith he not the spirit of the world but the Spirit which is of God that we might know the things that are freely given us of God which things also we speak not in the words that mans wisedome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall things But the naturall man saith he receiveth not the things of the Spirit of God for they are foolishnes to him neither can he know them because they are spiritually discerned But he that is spirituall judgeth all things yet he himselfe is judged of no man 1. Cor. 2.11 12 13 14. By which words the Apostle removeth the objection quite and sheweth that although it be true that the naturall man knoweth not nor can discern the things of man much lesse the things of God because they are spiritually discerned yet the spirituall man they that are spirituall having the Spirit of God the mind of Christ they can th●y both know God and Christ and the things of God by the words which proceed out of his mouth and they know also the things of man by the words that come forth of his mouth from the good or evill treasure of his heart for from out of the abundance of the heart the mouth speakes as Christ saith Luke 6.45 And so by their fruit they can and doe know them which the naturall man cannot possibly doe This is the rule that Christ hath given to his Church and chosen people the humble and meek who have received his Spirit whereby to know a false Prophet and also a true a false-hearted Christian brother and also a true when they discover their hearts by their words which some time or other they cannot but doe as Christ saith Matth. 7. But this is not the rule for outward baptisme as T. L. would make it Christ did not enjoyne his Apostles and Ministers thus to know and judge of the hearts of men before they baptized them Nay then they might as well lay their hands on them also before it in approbation of them which was alwayes performed after baptisme Neither did Philip so know and judge of the hearts of them of Samaria whom he baptized whereof Simon Magus was one yet he judged rightly of them all he saw and knew that they beleeved so farre in that kind as made them meet for outward baptisme even Simon Magus as well as the rest and did not lay his hands on any of them but left them so till their fruit might make them manifest But after some time had passed and that Peter was come to Samaria and having searched them and finding the hearts of some of them right in the sight of God he approving them laid his hands on them and they received the gift of the holy Ghost But finding the heart of Simon Magus to be otherwise he rejected him onely reproves him and bids him repent of his wickednesse c. So Peter tried them throughly and did not lay his hands suddenly on any of them according to which also Paul practised Acts 19.5.6 and so chargeth Timothy saying Lay hands suddenly on no man c. 1 Tim. 5.22 and so the order of these principles of Christ is set down and described Heb. 6.1 2. and so the Apostles and Elders in their time preached and practised according as Christ gave them example order and rule preaching as he did saying The Kingdome of God is at hand repent ye and beleeve the Gospel Mark 1.15 according to that which he spake Luke 24. And that repentance and remission of sinnes should be preached in his name among all Nations beginning at Jerusalem vers 47. For these are the first principles of Christ the doctrine of Baptismes which whosoever did beleeve assent unto and gladly receive became Disciples and were baptized with outward

baptisme and afterward they that attained to true repentance and remission of their sinnes through faith in his name and shewing forth the fruit thereof were approved And therfore Christ said unto some that beleeved on him in that common kind of beleeving If ye continue in my word then are ye my Disciples indeed and yee shall know the truth and the truth shall make you free Joh. 8.32 33. And again Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit He that abideth in me and I in him the same bringeth forth much fruit If a man abide not in me he is cast forth c. Ioh. 15. By all which it is manifest that such a beleeving on Christ as the former which onely maketh a man a Disciple fit for outward baptisme such a graffing into the vine availeth nothing if he attaine not to true repentance in his own heart and to the faith that worketh by love that bringeth forth good fruit from his heart he cannot be approved in the sight of God nor of his Church God will cut him off as a branch and withered Therfore I say it is no marvelling greatly at T. L. that he knoweth not how to judge righteous iudgement he being as well as many thousands more are destitute of those speciall peculiar graces and gifts of the Spirit whereby to know it and so iudge according to the Rule of Christ Matth. 7. Ye shall know them by their fruit And now I put a question to T.L. which is this That if without all contradiction the lesser is blessed of the greater as the Apostle saith Heb. 7.7 And that the Elders that were ordained in the Apostles time were ordained by the approbation and laying on of hands of the Apostles and Elders who were in those heavenly respects greater then they on whom they laid their hands Then where and who that greater is that did so ordain him I mean T. L. that placed him in the Chaire and gave him power to make Disciples baptize plant Churches and taught him so to iudge as he speaks If he cannot shew that greater like some of those before mentioned nor a greater then they that did so ordain him place him and give him authoritie and power to doe al those things If he cannot doe this I say then is he not so neere like the Apostle Peter as he professeth himselfe to be but sheweth himselfe to be a very bold presumptuous person in taking so much upon him and his sinne in this is greater then his opinion of ignorance concerning the Rule before spoken of of which with this I advise him to repent and so farewell Severall Arguments proving by necessary Consequence from the Scriptures that the little children of all such beleevers of the Gospel as may rightly according to the rule of Christ be received into the outward state of the Church by outward baptisme may also be baptized and received The first Argument IF it was a lawfull and requisite thing once in the time of the Law of Moses by the same Law for little children to be received into the outward state of the Church and so be distinguished from the heathen and uncircumcised people and that Christ hath been and is as faithfull in and over all his own House as Moses was in his and as gracious to little children as he Then it is a lawfull and requisite thing now in the time of the Gospel for little children to be received into the outward state of the Church and so be distinguished from the heathen and unbaptized But it was a lawfull and requisite thing then and Christ is as faithfull in his House and as gracious to little children as Moses Therefore it is a lawfull and requisite thing now in the time of the Gospel The second Argument If the last thing that could and did distinguish little children in the time of the Law from the heathen and uncircumcised was the circumcision in the flesh and that they were to have it And that the least thing that little children can have now in the time of the Gospel to distinguish them from the heathen and unbaptized is outward baptisme Then they are to have it as well as they were to have the other But the least thing that was then to distinguish little children from the heathen and uncircumcised was the circumcision in the flesh and the least thing that can now distinguish a little child from the heathen and unbaptized is outward baptisme Therefore as they were then to have that so they are now to have this The third Argument If the children of the Gentiles that became Proselytes in the time of the Law being circumcised and received into the Church of the Jewes were and might lawfully be circumcised and received also with their parents and so from generation to generation all one with the Iewes Then may now still lawfully the children of us Gentiles who having beleeved the Gospel and being baptized and received into the Church of Christians be baptized and received also and so from generation to generation But it was so then in the time of the Law with the Gentile Proselytes and their children Therefore it may lawfully be so now in the time of the Gospel with us Gentile Christians and our children The fourth Argument If outward baptisme doth as well as outward circumcision did set forth and signify the circumcision of Christ made without hands the circumcision of the heart in the putting off the body of the sins of the flesh by the same circumcision of Christ and that little children were to receive that signe the outward circumcision Then little children are to have this signe outward baptisme it being the signe of the same circumcision of the heart made without hands But outward baptisme doth as well as outward circumcision did set forth and signifie the circumcision of Christ that of the heart made without hands in the putting off the body of the sins of the flesh by the same circumcision of Christ as the Apostle Paul doth plainly declare Coloss 2.11 12 13. where hee giveth unto the circumcision of the heart which he calleth the circumcision of Christ the name Baptisme as it formerly had the name of Circumcision making baptisme and circumcision both one in respect of the thing signified Therefore as little children were to have that signe so they are to have this The circumcision of the heart being the token of the covenant which God made with Abraham and his seed of which seed all the faithfull Gentiles are part as Paul declareth Rom. 4.11 12 13 14 15 16 c. The fifth Argument If Christ did receive little children when they brought them unto him and take them in his armes and blesse them and that this was a greater thing then outward baptisme and he esteemed them meet for the same because the kingdome of heaven is of such as