which the new man is created An. I answer first negatively What the Image of God is not That it is not the changing of him into the image of corruptible man and to birds and to four-footed beasts and creeping things Rom. 1.23 as some prophanely have done in drawing of the image or similitude of the Holy Ghost like to the picture of a Dove But secondly I answer affirmatively What the likenesse of the spirit of God is that by the image or likenesse of the spirit of God is to be understood those holy and blessed graces by which he is pleased to manifest himselfe in the holy word of God as namely righteousnesse holinesse * Gal. 5 22 2 9. love joy peace long-suffering gentlenesse goodnesse faith meeknesse with many others that might be reckoned up which indeed are as it were the very nature of the spirit of God And those graces of the spirit aforesaid they are as the engravings of a signet or seale which being set home by the power of God upon a soule as a signet upon a seal of wax it stamps its owne image and begets its likenesse so that a soule receiveth grace for grace holinesse John 1.16 for holinesse love for love faith for faith and so of all the rest of the graces of the spirit And these holy and blessed graces they are called the fruits of the spirit in Gal. 5.22 23. That is to say the spirit of God is the good tree upon which they grow according to the saying of Christ a good tree bringeth forth good fruit Mat. 7.17 Gods spirit is the root from whence true faith or any other grace doth flow So that if any desire to know from whence true grace doth proceed whether it be love to God or love to his people or whether it be true faith by which any receive Christ and have the priviledge of being made the sons of God or whatsoever grace it be why it may be seen that it doth evidently appeare from the word of the Lord that it is the proceed and product of the spirit of God and cannot be expected from any other root for men doe not gather Grapes of thorns nor Figs of thistles no more can true faith Mat 7.16 or any other grace proceed from any thing whatsoever besides the spirit of God Thus I have given some hints of the new creature and as it were described the image and form of the new man which is begotten and born of God in the new birth And so I come to the third particular namely that true faith in the name of Jesus Christ True faith is a certein marke of the new Creature is an infallible Character both of the new birth and new creature And in the handling of this particular namely to shew the true character of son-ship or of the new birth I might make use of all the graces of the spirit which are begotten and born in a soule in this new birth but I only name faith or beleeving because it is only mentioned in the Text not but that I beleeve all other graces are included and doe accompany true faith wheresoever it is as shall be shewn in its due place But for the proofe of the thing in hand namely that true faith is a Character of son-ship and of the new Birth is plainly held forth in the words of the Text as may clearly appeare by proposing of this querie and that is this Querie By what marke or Character may we come to know a true sonne of God or one that is borne in the new birth why the Text giveth this answer that those that were made the sons of God were them that beleeved in his name so that wheresoever we find true faith in any man or woman we may be confident that man or woman is a child of God Secondly the Text tels us that true faith and beleeving is a certaine character of the new birth as appeares in these words them that beleeve in his name are those which were born of God And the Apostle Iohn doth fully confirm the truth of this in the first of John 5.1 Whosoever beleeveth that Iesus is the Christ is born of God whether it be male or female Col. 3.11 Gal. 3.26 compared with 28. Iew or Gentile bond or free high or low rich or poor And moreover this truth may be proved by this argument namely that the spirit of the Lord in this new Birth is the root and tree from whence faith springs and upon which it groweth as hath been already proved And Christ tels us in Luk. 6.44 that every tree is known by his fruit and that for this reason that a good tree cannot bring forth corrupt fruit neither can a corrupt tree bring forth good fruit So in like manner the corrupt naturall birth cannot bring forth the spirituall new man nor the spirituall new birth bring forth the corrupt old man John 3.6 But that which is born of the flesh is flesh and that which is born of the spirit is spirit So that wheresoever we find faith which is a spirituall grace it is a certaine character that there is the spirituall new birth from whence it springs Now having proved that true faith and beliefe on the name of Jesus Christ is a true mark and character of the sons of God and of the new Birth I might take occasion to shew what is to be understood by the name of Christ And secondly what it is to beleeve one his name But I shall not enlarge upon this but rather come to shew of what use the Doctrine as it hath been opened may be to all the people of God Only in a few words briefly to give you my understanding cocerning the same And What is to be understood by the name of Christ first by the name of Christ is to be understood whole Christ that is whatsoever he is in respect of his God-head or in respect of his Man-hood whatsoever he is in himselfe or whatsoever he is unto others is comprehended in his name And therefore in this Chapter out of which the Text is taken we shall find that he is called the word which name or title doth include his eternall power and Godhead as in the 1 verse In the beginning was the word and the word was with God and the word was God 2. It also includes his Manhood as in verse the 14. And the word was made flesh so that in short the name of Christ may be thus defined that he is what he is that is to say he is what he is in himselfe that he is what he is to his people that he is what he is to his enenemies And this we find to be the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 3 of Exodus 14. (g) Or according to the Heb. I will be what I will be I am that I am which name Christ applyeth to himselfe in the 8
ALthough I dissent from that opinion which this discourse at least intimates That the infants of beleevers are not capable of Baptisme yet I approve that moderation which is therein earnestly perswaded in reference to communion in the worship of God with all those who give a faire evidence of their spirituall son-ship or New Birth and so of their union with Christ in the spirit though in the sence of this Author as yet unbaptized Ioseph Caryl The tenth of the 12 month 1653. THE NEVV BIRTH In which is brought forth the NEW CREATVRE VVith a description of the true Marks and Characters thereof which being manifested and declared is the true and proper ground of visible Communion in which the sons or children of God are to receive and own one another as brethren although they differ for want of Light in some particular ORDINANCES As many as are led by the spirit of God they are the sonnes of God Rom. 8.14 Sirs ye are brethren why doe ye wrong one another Act. 7.26 Whereunto Is annexed a briefe description of Antichrist not only without men but within them also Little children even now are there many Antichrists 1 Io. 2.18 By R.B. An unworthy servant of Iesus Christ who desireth and prayeth for the unity of all Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pray thee let no strife be between me and thee for we be brethren Gen. 13.8 London Printed by W. H. for L. Blairlock and are to be sould at Temple Bar and by John Hancock in Popes head Alley 1654 To all true beleeving soules who are begotten and born of God through the spirit Rich Bartlet wisheth grace mercy and peace to be multiplied c. BEloved brethren for so I presume to call you because we are the children of one father although we may differ in our apprehensions concerning some particular Ordinances To you I dedicate this little book for this end that there may be no strife between me and you because we are brethren Now forasmuch as it is so pleasant a thing for * Ps 133.1 brethren to live together in unity my endeavour is to regaine those that are otherwise minded and for those that are like minded (a) namely to live in unity to * Eph. 4.3 keep the unity of the spirit in the bond of peace and upon that account I have published this little book to shew the true grounds of brotherhood which is the being children of one father adopted by the same spirit heires of the same promise joynt heires with the same Christ And also by way of caution I have laboured to perswade al true beleeving souls that they take heed that they reject not any of the children of their Father because peradventure some have not attained to the like measure of knowledge with themselves but rather to receive them and labour with all meeknesse to instruct them in those truths which they are not enlightned in That to the weake those that are strong may become as weak that they may gaine the weak and not to keep at distance from any gracious soule because they know not so much as others nor cannot declare so much as others But to love owne and receive them because they are born of God as well as others for although many a precious soule may bring forth but 30 fold yet seeing it is good seed and sowne in good and honest hearts let them not be despised by those that bring forth an 100 fold for we shall find that among the sons of God some babes some young men some fathers some aged in the holy understanding some newly entred therein yet all children So that where we find the good seed sowne in the good and honest heart bringing forth good fruit though in some more and some lesse we should love and own them For this we find to be the example of Christ not to break the bruised reed nor to quench the smoaking flax but to have much respect to the lambs and little ones that beleeve in him which spirit may be upon and in us all is the prayer of the unworthy servant of Christ and also yours for Christs sake Rich. Bartlet London this sixth day of the 12 month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg Feb. 13. in the year 1653. To the Reader REader if thou beest one of the new creation and a subject of that Kingdome that consists of righteousness peace and joy in the Holy Ghost I hope thou wilt accept of my smal mite cast into thy hand for although it is but small yet I hope it is good seed and I doe assure thee it is not in the least intended by me to be the seeds of contention but that which tends to peace and unity and to this end I have sown it and dispersed it abroad hoping by the blessing of God when it fals upon good honest hearts it will bring forth good fruit and although it may not bring forth an hundred fold yet if it bring forth but thirty fold I shall rejoyce and think my labour well spent But if thou beest one that is in the strife and contention smiting thy fellow servants either because they know more then thou or because they know not so much as thou then my prayer is that the spirit of the Lord Jesus may meet with thee and turne thee out of that way lest in thy persisting therein the Lord should come upon thee before thou art aware and find thy feet * Or to hate thy brother without a cause Mat. 5.22 swift to shed blood because the way of peace thou hast not known and shall deale with thee according to what he hath threatned in Mat. 24.51 But I shall leave what I have written to the Lords disposing and thy consideration R. B. THE NEVV BIRTH c. John 1.12 13. But as many as received him to them gave he power or (a) Hoc jus priviledge to become or (b) Fieri to be made the sons of God even to them that beleeve on his Name Which were borne not of bloud nor of the will of the flesh nor of the will of man but of God THE Evangelist St Iohn having in the beginning of this Chapter declared the Eternall power and Godhead of the Lord Jesus Christ as verse 1 2 3. he afterwards commeth to treat concerning his manhood as verse 14. compared with the 11. in the 14 verse we shall find that the word which was in the beginning with God and was God was made flesh and came and dwelt amongst us and therefore in the 11 verse it is said he came unto his own but his own received him not He came unto his own that is to the Iewes his owne peculiar people he came to his owne Nation the place which he had chose for to set up his name and therefore the word is in the Neuter Gender (c) Ad sua venit But his owne received him not that is his own people of that
for further satisfaction concerning this particular I shall refer thee to a little book called the Storehouse published by Mr Jesse in which I conceive all objections that may be thought on are made and answered from page 93. to 12◠support them that are weak and inform thē better in the things of God And thus much at present by way of information In the next place if this be so that true faith in the Lord Jesus be a true character of the sons of God why then in the second place it may serve for a use of exhortation to all true beleeving soules to owne and receive one another as brethren yea although many of you may come short for want of light both in the knowledge and practice of some things pertaining to outward forme and order and that for these reasons following 1. God hath received him Rom. 14.3 And he hath received Jesus Christ through beleeving John 1.12 Now I would desire every soule to consider this hath God received a soule to be his son and shall we deny him to be our brother And further I desire this may be seriously weighed in the fear of the Lord. If that God hath received every beleeving soule to be his fon why then this followeth that If sons then heires heires of God and joint-heires with Christ Rom. 8.17 1. The children of God are heires what heires heires of God this may be understood in a double sence 1. The sons of God are heires of God in a twofold respect They are heires of God in regard that they are begotten and born of him 2. They are heirs of God also upon this account in that they have right and title to all that God is and all that God hath and therefore saith David The Lord Jehovah is the portion of mine inheritance Psal 16.5 And joynt-heirs with Christ that is whatsoever Jesus Christ hath right and title to every beleeving soule hath the same And we shall find that this is consented to and desired by Jesus Christ as I shall instance in a few particulars Wee shall find in the 17 of John 20 21. That this is the prayer of Christ for those that beleeve in him 1. That as the Father and Christ is one so they may be one in them 2. That the same Glory that the Father gave to Christ Christ hath given to them 3. That the same love that the Father loveth Christ withall he also loveth them 4. It is the will of Christ that where he is they may be also Now upon all these particulars let every every beleeving soule seriously consider 1. Note Is every true beleever one with the father and the son And shall not we own them to be one with us 2. Will Christ give them the same honour glory and esteem that his father gave him and shall we so much dishonour them as not to owne them to be our brethren But what was the glory that the father gave to Christ why it was a great waight of glory for the word in the Hebrew (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth from a root that signifieth a heavy weight and therefore the Apostle Paul in the 2 Cor. 4.17 calleth it an eternall weight of glory that is the father gave Christ abundance of glory honour and esteem Why so Christ will give to every beleeving soule abundance of glory and honour even as much as they are able to beare Therefore we ought not to slight those that Christ so highly esteemeth 3. Hath the father loved them as he hath loved Christ and shall not we love them certainly we ought for Christ commandeth beleevers to love one another John 13.34 4. Is it the will of Christ that they shall be where he is and shall we thinke much to let them be where we are Will Christ let them be with him to all eternity and must we if ever we enter into the joy of the Lord be with them also and dare we not owne them while they are here But againe Christ saith he will that they be where he is Why we professe Christ to be with us and if we deny any true beleeving soules to be owned and received by us doe not we as much as in us lieth contrary to the will of Christ deny them to be where Christ is And now O believing soules doth God and Christ so dearly love and esteem you O then consider what is your duty and mind what the spirit of God saith unto you in the 1 John 4.11 If God so loved you yee ought also to love one another And that I may prevaile upon beleeving soules if the will of the Lord be to performe this duty I shall offer to their consideration these particulars 1. John 13.35 That by loving one another you declare your selves to be the true Disciples of Christ. 2. 1 JOhn 5.1 By loving one another you clearly manisest that you love God 3. By loving one another Rom. 13.8.10 you pay the debt that is due to each other by the Law of God and if it be not paid you will one day be arrested for it 4. 1 John 4.20 If yee doe not love one another you will appeare to be lyers if you say yee love God 5. 1 John 3.15 Those that hate their brethren are accounted no lesse then murtherers by the spirit of God And further let me offer to your consideration Gal. 4.29 That there is enough of them that are borne after the flesh to persecute them that are born after the spirit There was an * Gen. 27.41 21.9 Esau to hate Iacob and there was an * Gen. 27.41 21.9 Ishmaell to mock Isaac and there was a * 4.8 Kaine to slay Abell And therefore the Children of God have small reason to persecute one another and to disowne and cast off each other But I shall conclude this particular with the words of the Apostle Gal. 5.15 If yee bite and devour one another take beed yee be not consumed one of another And thus I have laid downe divers considerations and motives to perswade true beleevers to love own receive one another and now I shal proceed to a third use from the doctrine which is as followeth Vse A third use from this Doctrine may be to reprove sharply all those that doe deny those persons to be their brethren that doe visibly manifest true faith in them and doe keep at a distance from many precious soules because they are not enlightned in every particular with them in outward form and order and also it may justly reprove those that doe rather make an outward conformity to some particular Ordinances of Christ to wit Baptisme or laying on of hands which many thousands of gracious hearts are not yet perswaded of a greater character of a Child of God then true and spirituall grace manifested But such mistaken grounds as these is to
the fiery Serpents 3. It was an eminent type of Christ Iohn 3.14 15. But notwithstanding when the people set this appointment of God which was so usefull and good for the people in the room of God and when they set that which was but a type of Christ in the room or in stead of Christ you see it was broken to pieces by Hezekiah and the spirit of God doth justifie him therein and saith he did that which was right in the sight of the Lord because it was in the room or stead of God Why so any ordinance or appointment of Christ whether it be baptisme or Church-fellowship or breaking of bread or whether it be our duties and performances set up in the room of Christ is Antichrist But it is further to be observed that when Hezekiah had broken the Brasen Serpent he called it (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehushtan that is a piece of Brasse by which name he sheweth that in it selfe it was but a piece of brass and had no deitie in it and therefore not to be adored and worshipped Why so the holy and good ordinances of God through which in the right use of them the Lord doth manifest himselfe yet if set up in the room of Christ and made the great characters of a soules happinesse which at the last to such as so set them up they will prove to be meer Nehushtans as sounding brasse and a tinckling cymball Thus having spoke briefly to the first particular I come to the second In which is to be remembred first that the Greek preposition anti signifieth against or an adversary to And secondly that Christ signifieth anointed to shew unto us that Jesus Christ is Gods anointed and not only so but all that are Christs every true beleeving soule is the Lord 's annointed 1 Iohn 2.20 27. only here is all the difference Christ is anointed above his fellowes Psal 45.7 So that according to this interpretation the word doth signifie that whatsoever is contrary to or an adversary against the Lord's anointed to wit Christ and those that are Christs is Antichrist whether it be any thing against Christ within us or whether it be any thing against Christ without us whether it be that which is against Christ at Rome or against Christ in England whether it be any thing against Christ in a Nation or against Christ in a Congregation Antichrist is Antichrist wheresoever it be Thus having given a briefe description of Antichrist and the signification of his name I shall endeavour to make a little improvement thereof by way of use And seeing we live in the last times in which are many Antichrists I conceive it may not be amisse to exhort all persons in generall and in particular seriously to examine whether there be not more or lesse of Antichrist in them or set up by them And the reason why I presse this duty is this Because that I doe heartily wish and desire that persons would not only labour to throw down Antichrist without them but also to be as zealous and willing to throw down Antichrist within them For when persons doe labour to throw down Antichrist at Rome and to throw downe Antichrist in England to throw downe Antichristian powers and Antichristian Ministery and Antichristian maintenance and many other particulars that might be named and yet all this while have a spirit of Antichrist within them and by the power thereof to throw downe Antichrist without them it is no more then for Satan to cast out Satan But it may be most persons to whom these presents shall come will be apt to justifie themselves and say we have not an Antichristian spirit and therefore this doth not concern us Well if it be so I shall rejoyce but yet notwithstanding because it is the property of Antichrist to pretend that he is for Christ and although he be a minister of Satan yet he doth transforme himselfe into an Angell of light I shall therefore propound some particular which through the blessing of God may helpe those whom it may concerne to know whether Antichrist be in them or no And first it is to be remembred that whatsoever is set up in the room or instead of Jesus Christ is Antichrist and that being remembred I would begin first with a covetous worldly minded man which hunteth for the world as a ravening woolfe for his prey and the world he must have though with never so great oppression of the poor and yet it may be pretend for Christ too Now let such an earthly minded man examine in truth whether his covetousnesse doth not raigne and rule over him in stead of Christ and whether he doth not set the Idols of his covetousnesse in his heart instead of Christ and * John 12.5 6. Judas-like had rather have the bag in his hand then Christ in his heart and yet pretend for the poor The like might be said of pride where that raignes and passion where that raignes and voluptuousnesse where that raignes instead of Christ all which is Antichrist and upon this account we may conclude with the Apostle Iohn that even now there are many * 1 Iohn 2.18 Antichrists who Dives-like are clothed in * Luke 16 49 20. purple and fine linnen and fare deliciously every day when poor Lazarus lieth starving at their doors I shall come in the next place to examine the legall professor who it may be can say I thank God I am not as other men are extortioners unjust adulterers proud and passionate but on the contrary I fast twice in the week and give tithes of all that I possesse and pray oft and give almes to the poor and many other things But will you say this is Antichrist too I answer that those duties in themselves are not Antichrist but when they are put in the room of Christ and set up as a mans righteousness and to make them his saviours this is Antichrist for Christ is the only saviour of them that beleeve and not mens duties and performances I have only one particular more concerning this first branch of Antichrist which I could heartily wish if it were the will of the Lord that there might be no cause to mention it but so it is that when the sons of God are met together this Antichrist also commeth amongst them and sitteth in the Temple of God and by his power even in the children of God themselves causeth them to exercise dominion over each others faith and causeth as it were Ephraim to envy Iudah and Iudah to vex Ephraim But God hath promised that the envy of Ephraim shall depart and then they shall not vex one another any more And thus I have done with the application of the first branch of Antichrist And now I come to make some application upon the second branch which is this That whatsoever is contrary to or an adversary against the Lord's anointed to wit Christ and all that are Christs is
Antichrist Now for the further opening of this particular I shall shew you that as the Greek preposition anti doth signifie contrary to or an adversary against that it doth agree in signification with the Hebrew word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan and this the Apostle Paul plainly sheweth in the 2 Thes 2.9 speaking of Antichrist the man of sin whose comming saith he is after the working of Satan so that if we look how Satan works why after the same manner Antichrist doth worke and they are both as one And this word Satan or Antichrist it is applyed in Scripture sometimes to the Devill as he is an adversary to Christ and his people Sometimes to wicked men as they are adversaries to Christ or his people Sometimes to good men when they act evilly against Christ or his people 1. It is applyed to the Devill as he is an adversary to Christ as doth appear by many Scriptures as Mat. 4.8 compared with 10 of Luke 22.3 See also Revelations 12.9 and 20.2 2. This name is applyed to the Devill as he is an adversary to the children of God as may be seen from Job 1.6 to the 7 verse of the second chapter Also 1 Pet. 5.8 2. It is applyed to wicked men which are adversaries to Christ or his people as in the 1 Kin. 11.14 23 25. In all which places that word which is translated adversary in the English it is in the Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan 3. It is applyed to the children of God themselves when they act evilly as in Mat. 16.23 we may find that when Peter one of the Apostles of Christ began to rebuke Christ telling him that it should be far from him to go to Jerusalem to suffer many things of the Elders and chiefe Priests and Scribes and be killed and be raised againe the third day saying these things shall not be unto thee Now this his speech being so contrary to what Christ came into the world for and also in that act he being such an adversary to all those that Christ came to dy for as well to himselfe as to others Christ turned and said unto him get thee behind me Satan as if he should have said get thee behind me my adversary thou art an adversary to me and an adversary to thy selfe and to all my people in what thou hast done thou art Antichrist to purpose Now concerning these three particulars I shall not so much at present mind the first and second because this book is dedicated to the sons and children of God and therefore I shall rather endeavour to make some improvement of it by way of use to them And for that I shall consider the case of Peter and Therein shall first mind what he rebukes Christ for and what he perswades him from 2. What the tendancie of his rebuke and perswasion was 3. Christ's answer unto Peter upon the whole 1. That which Peter did rebuke Christ for was this because that Christ told him he must suffer death and rise againe according to that in the 24 of Luke and 46. That it did behoove Christ to suffer and to rise from the dead the third day But Peter tels him this shall not be unto thee Lord be it far from thee But now in the second place I shall observe the tendancy of Peter's speech 1. It did tend to hinder Christ from doing and suffering that which the father had appointed him to Neb. 10.5.6 7 10. for the Father had appointed and prepared Christ a body that he might offer it up as a sacrifice once for all 2. His rebuke and perswasion did tend to the ruine of all persons Rom. 5.10 whom Christ came to reconcile to God by his death because that if Christ should not have dyed there had been no reconciliation to God neither for Peter himselfe nor others as the Scripture doth abundantly manifest 3. I shall now consider Christ's answer to Peter upon this and that is get thee behind me Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of men Now from Peter's case we may observe these four particulars 1. That some of the children of God may be so far over-powred by a Satanicall and Antichristian spirit as to rebuke persons for and perswade them from that which is according to the will of God and beneficiall to his people Thus you see Peter did to Christ and he rebuked him saying be it farre from thee Lord this shall not be unto thee 2. We may also note that Christ doth declare that those that doe rebuke any person for doing what God hath appointed or perswade them from it that they are Satan or Antichrist and in that act adversaries to him Thus you see Christ did to Peter get thee behind me Satan 3. VVe may further observe that when any shall rebuke a person for doing what God hath appointed that Christ is much offended at it for so he tels Peter thou art an offence unto me 4. And in the fourth place we may observe that when any person shall rebuke for or perswade a soule from any thing that God hath appointed and that wherein he may be serviceable to others it is because they savour of the things that be of men and not the things that be of God Now from what hath been spoken and observed concerning Peters case there might be divers uses drawn as first 1. to examine whether there be none in these dayes that doe * I fear upon strict examination that there would bee some found that do not only rebuke but persecute also rebuke persons for doing what God hath appointed and perswade them from that wherein they may be serviceable to others 2. It might be of use to inform all that doe so as aforesaid that in such acts Christ giveth them the name of Satan Antichrist or adversaries against him and his people 3. It may serve to reprove all those that have or doe rebuke any persons as aforesaid as doth appeare by the words of Christ to Peter get thee behind me Satan thou art an offence unto me 4. It may serve by way of caution to those that have so done that they take heed they doe so no more Thus I have given some hints of what use might be made of the particulars before mentioned But I shall not enlarge upon them but leave the judicious Reader to enlarge them in his private meditations And I might come in the next place to shew that every lust and corruption in the heart of man is Antichrist although it be not brought into word nor actions because it is contrary to Christ and an adversary against him But I shall leave this till some other opportunity and commit what I have written to the blessing of God Amen FINIS Courteous Reader I intreat thee to mend these faults with thy pen as followeth IN page 35. line 13. the word every is put twice together strike out one of them In page 43. line 17. read these for those