they have al together forgotten to keepe it Oh that our lord the King would but take his sword out of these lord Bs. hāds to whose Officie it doth in no sort apperteyne if they were Christs Bishops and that the K. would let them onely vse that sword which is sharper then anie two edged sword which onely belongs to Christs Bishops in their Office let the King turne them out and let them if there be anie māner of vprightnes in them come furth with that sword and armor onely which the holy ghost hath appointed them if they be Christ disciples Ephes 6.11.17 And wee wil come to them through Gods grace in the spirit of love and meeknes but when they smite vs with the Ks. sword of justice maynteine their aucthority onely by that power and yet wil be spirituall lords how can wee with faithfullnes to the cause of God but shoot them thorow with the arrowes of the Almighty filling them the double Revel 18.6 Discover by the word of truth the height of their iniquity for if it may please our lord the K. to consider there is no other way to try and discover them whether they be spirituall or no but to apply the word of God vnto them examine compare them by it as the Church of Ephesus did them which said they were Apostles but were not found thē lyars Reuel 2.2 if this Hyrarchy of Arch-Bs lord Bs. will not nor may not be tryed by the word of God but will still cause by all the meanes they can as many as will not worship it should be killed so that none may speake or write against it but they shal be by death by imprisoment or by banishmēt destroyed thē our lord the K. cā iudg that knowes the practice of the first Beast in all these things that where the first Beast hath full power none may write nor speake nor looke amisse but they dye the King can iudg whether this Hyrarchy of Arch B. and Lord B. be not the second Beast who hath thus caused to be made the jmage of the first Beast And if the Kings people may not thus say and write and by the word of God prove this Hyrarchy so to be but must without gainsaying beleeve the scriptures worship God as they comaund then are they Lords over our faith and the people of God have no power from God to vnderstand the scriptures but all power is given to them and then must wee beleeue they cannot err And wee beseech our lord the King that is a man of wisedome to give righteous iudgment herein whether the Lord Bs. do not challenge onely to themselves all power to vnderstand the scriptures and not to eer when they will by force and violence of imprisoment banishment or death Compell the Kings people to yeild obedience to their vnderstanding onely for if the Kings people must not beleeve that they onely have the power of the spirit and cannot eer how comes it that the Kings people must be compelled onely to obey them in all their vnderstandings and practices Except the Kings people must obey them though they do err And if our lord the King will not altogether turne his eare from the deepe complaints of his servants then let the King heare his servants in this point which is so hatefull to the King and is of all estates that have anie vnderstanding in the mistery of godlines so much detested yea the Lord B. themselves do in words professe great detestation thereof and that is that presumptious sin of blasphemy of that Romish Beast who holds he cannot err and therefore thinkes that he may change times and lawes as is prophesied of him Dan. 7.25 and this he doth as our lord the King well knowes appointing or comaunding lawes days and times forceing obedience and saying he cannot err so that what soever he doth it must be obeyed as holy and good Oh that our lord the King all his people would see that the Hyrarchy of Arch-Bs and Lord Bs. do no lesse although in word they deny it yet in deeds they practice and hold the same thinge that they cannot err And this can never be denyed neither shall they ever be able to open their mouth to deny it if they might but be brought ta answere for shall they ever be able to anniswere it that they should expound the scriptures make spirituall lawes Canons and decrees comaund absolute obedience and in divers of their Canons decreeing excommunication ipso facto but that they shal be forced to shew by their deeds that they cannot err men must obey them vpon that ground because they cannot err or els vpon this ground that they must be obeyed although they do err for they must be obeyed vpon which last ground thausends do obey them But wee beseech our lord the King that it may be lawfull without offence vnto the King to try the Hyrarchy vpon the first ground which is that as the Hyrarchy of Rome say in words they cannot err that so in their deeds this Hyrarchy do absolutely professe they cannot err Wee with our best ability make it plaine to our lord the King and to every eie and eare thus The Hyrarchie of Rome expounds the scriptures makes lawes Canons and decrees and binds all mens consciences to obey forceing them therevnto by excommunication imprisoment banishment death none may examine the power aucthority or warrant thereof by the scriptures but all must be received for holy and good because the Hyrarchy of Rome say in words they cānot err And wee beseech our lord the K. to see that the Hyrarchy of Arch-Bs and Lord Bs. do all the same thinges they expound the scriptures make lawes Canons decrees bindes all mens consciences to the obedience thereof forceing the Ks. true obedient subiects therevnto by excomunicatiō imprisoment banishment the K. in mercy justice restraning them of blood none may examine the power aucthority of anie of their decrees by the scriptures but all must be received for holy good Doth not the K. in the wisedome of his hart see may not all the K. people see that this Hyrarchy of Arch-Bs and lord Bs. in all their deeds do shewe they challeng to have the same power not to err which the Hyrarchy of Rome do say in words they have thus do they absolutely in deeds professe they cannot err which the Hyrarchy of Rome professe in words and herein the Hy of Arch-Bs lord Bs. are the more deceipt full deceiveablenes of vnrighteousnes And now wee beseech the Creator of harts to give our lord the King a new hart to consider of all the exalted abomination of desolation executed practiced by this Hyrarchy of Arch Bs. and Lord Bs. and let our lord the K. know that it concernes the King highly on to consider of it in that it is set vp and supported and all the
desolation set vp in the high places Is it not deepe error off ignorance then for men not to see that there is now the greatest cause of sorrowe and lamentation that ever was And next to shewe in fewe wordes the error of them that thinke the danger of the daies is past Let them looke vpon the wordes of our Saviour Christ when he speaketh off the shorting of those daies he saith in Mat. Then if any shal say Loe here is Christ or loe there is Christ beleeve it not And in Luke Take heed bee not deceaved for manie will come in my name c. Is not this instant these daies was there ever so manie saying Loe here is Christ loe there is Christ And was there ever so many false professioÌ„s of Christ aÌ„d false Prophets shewing great signes and wonders if it were possible to deceave he verie elect who can then denie but that these are deepest daies of danger whereof Christ gives such warninge to take heed Therefore easilie may they heare see their error into whose harts that ymagination hath once entred to thinke that these dangers here prophesied of are past Why then if the end of these sorrowes be not past and the beginings bee past as is shewed then must it needes bee confessed that the daies of greatest tribulation are present But who considers these thinges Or who regardeth the words of this great Prophet If men did consider and carefully behould these thinges what hart could conceave sorrowe enough and what head could conteyne teares or tongue have sufficient words to expresse and vtter the sorrowes fittinge these daies If Ieremiah complayned for want of teares and could not bee satisfied with sorrowing for the slayne of the daughter of Syon that perished by the sword and famyne which was but bodily death how much more cause have men now to sorrowe to see men poysoned with bitter waters killed with fire and smoake and brunstone stung with scorpions hurt with Servents Revel 9.5 and 8.11 And cast into the great winepresse of the wrath of God rev 19.20 which is the everlasting destruction of soule aÌ„d bodie in Hel to suffer al the plagues torments and judgments off wrath for ever Was the famine of bread and the sword of Nabuchad-nezzar and the seaventie yeres captivitie a ful sufficient cause to make Ieremiahes eyes faile with teares his bowels swell his hart turne within him his liver to bee powred vpon the earth And are not al the woes vttered by the seaven Angels from the sound of seaven trompets whereof an Angel flieing through the midst of HeaveÌ„ said with a lowde voice woe woe woe to the inhabitants of the earth from the soundes remaining of the trumpets of the three angels which yet must blowe their trumpets And have not these three last Angells blowen their trumpets aÌ„d doth not the sound thereof yet sound in our eares and are not al the woes thereof yet in the sight of our eies are not al these woes which are woes of everlasting death and destruction sufficient to breake mens harts al into peeces What stony hardnes of hart possesseth men in these daies that their harts do not melt for these woes A maine aÌ„d general reason of al this is because this prophesie is of spiritual desolations distructions and woes and cannot bee vnderstood but with spiritual harts nor sene but with spiritual eyes and the harts and eies off men are naturall and carnall and therefore these thinges cannot affect them 1. Cor. 2.14 Another special reason is because men do not consider how far these thinges concerne themselves but everie Nation and everie people and everie Man puts these daies farr from them as no waie apperteyning to them If wee therefore could prevaile Oh that wee might prevaile by al the feare and love off God to perswade men and by the compassionate pittie of the salvation of their owne soules move them with deepest consideration to consider how nearely those thinges concerne them least they bee vnder these woes and bee not aware thereof which men may easilie be by reason of the great ignorance that is in all men perticulerly in the vnderstandinge of the Prophesie of this booke off the Revelation Which most men though otherwise accompted mightie in the Scriptures doe passe by seldome or never touching them in their Teachings or writinges being taynted wee doubt not with their owne insufficiencie therein which if they would acknowledg it were comendable their acknowledgment wee meane not their ignorance But yet their â—ourse is much more comendable then all theirs that have busied themselves to bring furth so manie ymaginarie expositions of that holie writt wee say ymaginarie expositions because they are for the most part but according to the vaine ymaginations and fancies of mens myndes without the warrant of the word and spirit Wee confesse in humility to our owne shame we are better able to reprove this then to correct it acknowledging vnfainedly and growning daily vnder the burthen of our owne great ignorance and blindnes in the vnderstandinge off the prophesie off that booke All this may further provoake vs with you and you with vs to take heed least we bee vnder anie part of this desolation and woe vnder which whosoever is and remaines he must perish as by the grace of God wee shall make evidently appeare from the Scriptures therefore let al People and nations and Tongues take heed and beware And first to proceed in this cause wee will endeavor to prove by the witnes of the vndoubted word of truth that all Nations and Peoples vpon the earth that have or doe professe Christ for of them onely is this prophesie have beene vnder this abhomination of desolation The words of the prophesie thereoff by Daniel makes is most plaine where he saith In the middest of the weeke hee shall cause the sacrifice oblation to cease for the overspreading of the abhomination hee shall make it desolate Daniel 9.27 Agreable to this prophesie is that Revel 11. Where it is said That the two witnesses off God which are the spirit of truth and the word of truth in the testimonie of thapostles Ioh. 15.26.27 act 5.32 Which are two Olive trees two candlestickes standing before the God of the Earth haveing power to shutt heaven that it raine not to turne the waters into blood and sinyt the earth with all manner of plagues as often as they will Their Corpes shall lie in the streets off the great Citie spiritually called Sodome Egipt Three daies an half after three daies a half the Spirit of life from God shall enter into them they shal stand vp on their feet And with these two prophesies agrees also the prophesie Revel 12.14 Of the woman flieing into the wildernes into hir place where she is nourished for a time times half a time Let vs compaire these prophesies together Daniel saith the sacrifices and oblations cease in the midst of the
kingdome of Christ which is heavenly and endureth for ever the sword of whose kingdome is spirituall by the power of which sword onely Christs subiects are to be ruled and kept in obedience to him by the which sword our lord the K. must be kept in obedience himself if he be a disciple of Christ a subiect of Christs kingdome And this takes away with out gain-saying all the Kingly power authority of our Lord the K. in the kingdome of Christ for he cannot be both a King a subiect in one and the same kingdome the Kings vndestanding hart will easily deserne this Then let our lord the K. in all happines prosperity sitt in his owne Princely throne of that mighty Kingdome of Great Britanne Which God hath given to the King and to his posterity and the lord give the K. a most wise hart to rule iudg his people and the lord give all his people faithfull harts to love obey him and let all those the K. enimies that would not that he should reigne over them bestayne before him And let our lord Iesus-Christ in power and Maiesty sitt vpon Davids throne the throne of the Kingdome of Israell which his father hath given vnto him let Christ according to his owne wisedome iudg his people Israell and let our the K. be his subiect the which our lord the King yeilding himselfe to be the K. must needs grant that as he is an earthly King he can have no power to rule in this spiritual Kingdome of Christ nor can compell anie to be subiects thereof as a King whilst the K. is but a subiect him self for there may be but one King in Israel And let not our lord the King be now angry and his servants will speake but this once Will our lord the K. being him self but a subiect of Christs Kingdome take vpon him by his Kingly power to make Primats Metropolitans Arch. Bishops and lord Bishops to be lords in the Kingdome of Christ and over the heritage of God And will our lord the K. do this against the whole rule of Gods word wherein there is no one tittle to warrant our lord the K. thertoo Will not our lord the K. be supplicated by the humble petition of his servants to examine his power authority herein Farr is it from the harts of vs the Kings servants to move the King to depart from the least tittle of his right that belongs to his Royall Crowne dignity and farr be it from the King to take from Christ Iesus anie one part of that power honor which belongs to Christ in his Kingdome Let our lord the King pardon his servants for medling in this matter for wee professe our selves bound vpon the perill of our soules to be faithfull subiects both to Iesus Christ our K. to our lord K. there fore it stands vs vpon to know what belongs vnto Christ our heavenly K. and vnto our earthly K. and Christ our spirituall K. hath freely spoken vnto vs coÌ„maunded vs to give vnto our K. that which is our Ks. will not our lord the K. say as freely vnto vs give vnto God that which is Gods Wee doubt not but our lord the King will say so why then we appeale vnto our lord the K. that is our earthly K. lett the K. speake according to the true iudgment of his hart will the K. say that it belongs to him to make spirituall Lords over the house of God And will the K. warrant his saying to be Good And if the King warrant it onely by his Princely prerogative may wee therepoÌ„ give vnto the King this power in submitting our selves to such spirituall Lords and to their power were not this to take from our Spirituall Lord and King that which is even his owne name title and power and give it to another what greater evill can be comitted against Christ then to take his honor and power from him and give it to earthly meÌ„ who should feare tremble before him in giveing to him glory honor and not takeing from him Let not our lord the King be partaker in such great evill to suffer a power and name of blasphemy to be set vp so directly against the expresse comaundement of Christ who forbidds all Lordly titles and ruleing power one over another in his Kingdome we dare not but thinke it is done ignorantly both by our lord the K. who suffers this and by them that administer in this greatest evill wee the Kings servants say this greatest evill in that it is the abomination of desolation set vp in the high places which are the dayes of greatest tribulation that ever was or shal be the which dayes except they should be shortned no flesh should be saved And if it shall not yet appeare vnto our lord the that this Hyrarchy of Arch-Bishops and lord Bs. is this abhomination of desolation set in the high places then wee beseech the K. vpon our knees by his highest honor and renowne by his truest justice most righteous iudgmeÌ„t by his most Godly Princ-like care of the salvation of al his subiects and lastly above all by his cheifest love vnto God to his holy truth That our lord the King will with his Royall coÌ„sent give way that this cause may come to an equall tryall but thus farr that the K. will but take hold his sword of iustice from this Hyrarchy that they may not smite the faith full true loyall subiects of the K. therewith neither to death nor to imprisoment nor to banishment for speaking or writing onely against their Kingdome And let our lord the King by the humble supplication of vs his servants be intreated to leave them to defend their spirituall power and names by the sword of the spirit which ought onely to be the weapon of their warefare if they be spirituall Lords as they pretend and then shall â—ur lord the K. see this cause truely decided to the Ks. honor and great comfort for the K. knowes that this Hyrarchy withall their learned dependancy if their cause be good they cannot lose it for want of learning in that they have wisedome learning if it be according to godlines sufficient to convince the whole earth and if they can with all that masse of learning mainteyne their Primacie and Prelacy Arch-Bishopry and spirituall Lordships then may our lord the King let them enioy it with comfort but if they cannot with all the spiritual weapons and armor they have vphold it then let it fall and go into the bottomles pitt from whence it is come Revel 9.2 and whether it must go though all the Kings on the earth should strive to vphold it Revel 20.1.2.10 Let not our lord the K. therefore give the least support therevnto by the power of his sword The lord grant that wee may find fauour in the Kings eies in this so iust and equall a cause which
Christs owne works Ioh. 10.14 And al the power you have to administer is by the authority of the Bishops bull which you have in so great contempt and yet it is all the seale of your admittance to your ministerie and warrant for your administration therein a most sit warrant for such administrations Oh that you could see these thinges if you have anie the least love of God in you cast of al these abhominations aÌ„d become the disciples of Christ and preach Christ in his owne ordinance as his disciples did Act. 11.19 which if you wil not doe buâ— runne on in the heate of your blind zeale in this your false ministerie theÌ„ shal you be found to be those false prophets that come in shepes clothing of whome our Saviour Christ hath fore told Mat. 7.22 that shal say Lord Lord have wee not by thy name prophesied by thy name cast out Devils by thy name done manie great workes To whome he wil answere I never knewe you depart from me ye that worke iniquity Let this suffice to have proved by Gods word that your Election and Ordination to the Office off your ministerie is not off God and that you have not entred in by the doore but have climed vp another way and therefore are theeves robbers false Prophets hierlings straingers whose voices Christs sheepe knowe not but they flee from you and wil not followe you Ioh. 10.5 And by this are all they that heare you and followe you most plainly proved vp the most evident words off Christ that they are no one of them his sheepe for he saith His Sheepe knowe his voice followe him they wil not followe a strainger for they knowe not his voice And this is al the comfort that Gods word doth afford anie one of you in your flocks that followe you they are not Christs Sheepe And this is all the comfort that the people can have off you You are not Christs Sheepherds so are you like people like Preist like Sheepherds like Sheepe And you shall perish everie Man for teaching and drawing them after you because you are false Prophetts and are not sent of God and the People shall perish everie one off them for hearing and following you because you are straingers and hirelings iff you and they repent not Luk. 13.3 This is the word off the Lord the which you shal neither al nor anie one off you bee able to gainsay for you shal never bee able whilst heaven and Earth endureth to make anie shew from Gods word for your entrance into your Office off ministery and then are you vtterly confounded in al your waies aÌ„d al the people that follow you Wee have spoken sharply vnto you as it may bee thought and if wee have not wee had need seeing you have bene so often spoken vnto off this your false ministery and that with excellent words and yet you have not regardâ— which might discomfort vs in you and discorage vs in our owne simple playnnes But the love of Gods glory which through his grace wee hold most precious and the longing disire off our soules after your salvation and the salvation of this whole land which is so deare vnto vs and wee so much wish and pray for And the hope and assurance we have of Gods mercie and power to prevaile by weake meanes these causes have stirred vs vp driven vs on and encoraged vs to speake thus vnto you And wee pray you by the name off Iesus that as there is anie purpose off hart in you to feare God and walke-in his waies or anie love in you to this people whome you are bound so much to regard with al faithful carefulnes make haist to reforme your owne waies and to enforme this people in the way to life and salvation according to the strict rule off Gods word and do not stil lead them on in the way to death and condemnation according to the new inventions off your owne harts and old traditions off other men Wee will now returne to speake a few words off your ground and reasons or rather excuses that cause you to vndergo these thinges whereoff you cry out so much for reformation One 〈◊〉 because it is vnder a Christian King Wee demaund off you how iff the King should bid you truely enforme him whether it were more lawful for a Christian King to restraine the Church off some off the Ordinances which Christ hath appointed then for a Heathen King It can not bee that you would tell the King that a Christian King might more Lawfully do such evill then a Heathen King iff you should you would make Christianity a liberty â—o sin which may not bee why then iff a Christian King may not more lawfully do such evil evil sure you hold it to be els why cry you out so much for reformation neither may you more lawfully obey him in such evil then a heathen King Leave off such deceitfull pretences and vaine ymaginations for the which iff you should bee required warrant out off Gods Word you would easily see that it is but an excuse off a false shewe The Disciples off Christ who were most obedient subiects and taught you and vs all obedience vnto our King yet they would not be restrained in the causes off God but chose rather to obey God then men and rather to suffer imprisonmeÌ„t and beating then to bee restrained either of preaching or practicing anie off the ways off God although they were commaunded imprisoned beaten by the High Preist the Counsel and al the Elders off Israel that were no heathen Governors Act. 5. Those were faithful disciples and were content to obey in al sufferings And such obedience should you have submitted vnto iff your harts had bene vpright to God and the King herein but you have al bene found deceitful vpon the weights aÌ„d lighter then vanity it selff in these thinges when you came to trial and have dawbed with vntempered morter and no marvil though you fel because the lord was not your streÌ„gth in that you sought not the right way but would have established a Presbitary Hyrarchie and a decreing Synod which would have bene no more pleasing to God then an Hyrarchie off Arch Bishops and Lord Bishops and a Canonical ConvocatioÌ„ house for they have both one mynd with the Beast and give the right haÌ„d off fellowship one to aÌ„other seeking aÌ„d exercising one power which is to rule over mens consciences by their owne lawes and decrees Therefore strive no more for that your waie the Lord wil ever be against you in it For iff a Ruling Presbitary by their Synodal decrees and ordinances bee lawful then why not a Ruling Prelacy by Convocation Canons lawfull and then why not a Ruling Pope These are all off one Condition in their degrees and not anie one of them more pleasing to God then another although they bee every one more sinful in their degrees then other yet they al abolish
ready to enforme them that they might repeÌ„t iff they would but aske to bee enformed but they would not bee informed before they breake the commaundement of the King neither after they have offended wil bee enformed to repent thereoff but iustifie themselves that they have not offended Can a iust King breake his Oath and pardon and forgive the wilful ignorance of such careles subiects and advance them to the same honor wherevnto he advanceth his dutiful subiects But he shal dishonor himselfe aÌ„d make his oath and law of no effect No wise and iust earthly King will ever so dishonor himselfe How shal then the most glorious King of Kings who is most wise iust and Holy haveing made most righteous holy aÌ„d perfect lawes aÌ„d to shewe the stabsenes off his counsel hath bound himselfe by Oath aÌ„d promisse Heb. 6.18 Without respect of persons that whosoever shal breake anie one of those lawes he shal certenly bee damned except hee confesse his sinne and repent Mark 16.16 Luk. 13.3 and whosoever shall kepe them shal in herite glory honor imortallity and these lawes hath he caused to be written by inspiration that al men may have them aÌ„d yet to make his mercie further to appeare that he would not anie off his people should perish for want of the right vnder staÌ„ding thereof hath seÌ„t the coÌ„forter giveth the holy ghost to every one that asketh him to teach lead theÌ„ into al true vnderstanding Io. 14.26 Luk 11.13 charging them to be directed by no other Iam. 1.5 for the vnderstanding thereof If notwithstanding the commaundement and al this love and care of the King of heaven over his people to preserve them from falling vnder the iust iudgment of eternal death his people aÌ„d subiects shal either carlesly neclect to be enformed or shal thinke they are wise enough to enforme them selves or shal go to anie other to be enformed off the vnderstanding of those lawes then the Lord hath appointed and relying and trusting vpon their information breake anie one of the lawes of the King off heaven and do not acknowledg their sinne and repeÌ„t shal their ignorance excuse them when they might alwaies have had the holy Ghost for asking to have enformed them before they offended as also after they have offended that they might repent Can the most holy and iust God and King contrary to his Oath pardon and forgive the wilful ignorance of such careles subiects as breake his lawes and wil not acknowledg their sinne and repent and give them eternall glory and honor with his servants who though they have offended yet they have repented but he shal dishonor himselfe and make his Oath and lawe of none effect Oh that men would consider that the most holy wise and iust God cannot do so against his Oath and make himselfe vniust and vntrue If men would consider what God is as he declares himselfe to bee that is a Iealous God not makeing the wicked inocent visiting iniquity to the third fowrth generation of theÌ„ that breake his comaundements A God of severity against them which fal through vnbeleeife Rom. 11.22 A God that wil certenly take away their part out of the booce of life that takes anie thinge away from his word And that wil add all the plagues written in his word vnto them that add anie thinge vnto his word Revel 22 If men would beleeve God to bee such a one as he declares himselff to bee they could not bee so vaine as to perswade themselves that God would forgive them their sinnes of ignorance their ignorance being through their owne wiâ—full neclect and when through such their ignorance they overthrowe the ordinances off Christ and abolish the Lawes off his Testament and repent not but iustifie themselves in those their sinnes saying they sinne not therein What were sufficient to say in this great deceiveablenes of vnrighteousnes wherewith men are seduced to thinke that if through ignorance they iustifie sinne it shal be forgiven them they knowing no better although they repent not which they cannot do in any sinne wherein they iustifie themselves for men cannot both iustifie and repent of one and thesame sinne at one instant If men wil be so far void of al grace and vnderstanding as to hold and thinke that anie sinne comitted through ignorance and through ignorance iustified because they knowe no better shall bee pardoned then it cannot be denyed but that they that put Christ to death through ignorance and through ignorance iustified they had not sinned but that they had done wel aÌ„d according to the word of God in putting a blasphemer to death that said hee was the Sonne off God they shal also bee pardoned for they did it ignorantly and knewe no better as our Saviour Christ testifieth when he saith Father forgive them they knowe not what they doe And Thappostle Peter acknowledgeth the same Act. 3.17 saying Brethren I knowe you did it through ignorance as also your Governors Now let vs compare things together so shall wee through the grace of God the better see the deceith of this ground as it is misapplyed The ground wee are to remember is this That if men walke conscionablie as far as they knowe and disire better knowledg yet through ignorance comit much sinne there is mercy with God and they ackowledging and repenting of their ignoraÌ„ces shal be pardoned by grace through faith and repentance Ephes 2.8 This ground is misapplied as wee trust wil easily appeare being brought to prove that if men walke conscionably as farr as they knowe and commit some sinnes through ignorance and through ignorance iustifie the same thinking they do wel and knowing no better their sinne shal bee pardoned which if they be it must bee by grace through perswasion and ignorance for their is no faith in ignorance where is there anie warrant for such a ground Who is so blind that cannot see the grevious error off this ground thus misapplyed this is to excuse sinne by sinne that is by ignoraÌ„ce We conclude this point by the word of truth that none can deny that have anie knowledg of the meanes of salvatioÌ„ there is no salvatioÌ„ but by grace in Chr through faith repeÌ„taÌ„ce so is there theÌ„ no pardoÌ„ for any sinne but by grace in Christ through faith repentance This being an vndenyable ground none then can be saved nor have their sinne pardoned by grace in Christ through ignorance iustifying any one sinne for there cannot be either faith or repentance in ignorant iustifying any sinne therefore no such sinne can be pardoned but al such sinners must be coÌ„deÌ„ned And for this end and purpose have we spoken al that wee have spoken in this point to shewe vnto al men that if they iustifie any one sinne or evil though it bee of ignorance they can never bee saved but shal periâ—h to everlasting destruction such sinnes cannot come within mens generall repentance of al their ignoraÌ„ces