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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

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

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

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

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

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

servants as hee saith Rev. 17.14 He who in righteousnesse doth judge and make war hath been with those his Armies fighting and prevailing all this while against the Beast and those Kings of the earth and their Armies who gathered themselves together against him and against his Armies according as it was foretold Rev. 19.11 12 13 14 15 19. and as at this day we see All these things have already thus farre passed and proceeded otherwise that reformation which is and hath been within those yeares of Kingdoms and Cities and peoples revolt from the Beast and his Church that mother of harlots and abominations of the earth which we have seen read and heard of and which cost the lives of so many thousands that testified and maintained the truth of Gods two witnesses against them had not been But God for his Elect sake that they might bee delivered from their abominations and cruelties and know his truth and be saved as he had determined and foretold would have it so And so those dayes of their abominiation and great tribulation which by their power they forced are thus as in England so in other kingdoms parts where they had to doe shortned according to his word and as good and comfortable experience hath proved unto us for which we are greatly bound to give thankes unto God So that wheras some say the two witnesses are not yet slain so not risen and that the Beast must get up again out of his consumption and kill them and then after 3 years natural and a halfe they to rise again conceiving that because these words Rev. 11.7 And when they have finished their testimony the Beast which ascendeth out of the bottomlesse pit shall make warre against them and kill them c. are spoken after the description of their prophesying in Sackcloth a thousand two hundred and threescore days which is the time of the Beasts reigne and will have the two witnesses to bee the Christian Magistracie and Ministry or as some say the two Testaments and the Ministry or two speciall men c. In all which they are utterly deceived for first although these words And when they have finished their t●stimony c. come after the description of their prophesying in sackcloth yet have they not respect to a finishing of their prophsying in sackcloth for their prophesying in sackcloth shal never be finished till all Gods elect are accoplished neither did they ever otherwise prophesie but in sackcloth that is in mourning All the Prophets and the Apostles the witnessers of their word and testimony both in speaking and writing did it in mourning in teares suffering also alwayes with them and being hated of the world for their word sake So that the words in ver 7. of finishing their testimony cannot have respect to their prophesying in sackcloth 1260 dayes but must needs be understood of that finishing their testimony before spoken of And again the Text saith not The Beast that descendeth shall kill them as if he were to kill them a little before his death but the beast that ascendeth c. shewing plainly that he was to kill them at his rising and not at his dying And the three dayes and a halfe of their bodies lying dead in the streets of the Beasts great citie are the three propheticall years and a halfe of the beasts reigne and not three naturall years and a halfe as they of the Church of Rome and some of our owne also would have it And whereas they are said to prophesie all the time in sackcloth while their bodies lie dead and unburied in the streets of Sodom through their malice yet they prophesie against them all the time notwithstanding and the judgements of God which they have spoken with their mouth against the Beast and his Church shall surely come upon them Neither doe nor did their bodies lie dead and unburied in the Church of the Saints at any time though they were never so few or never so disperst into the desart or wildernesse they alwayes retained them alive and prophesying but yet in sackcloth with much opposition And for any Magistrates Ministers Men or Angels to be the two witnesses or equall with them is not possible neither may such an opinion be admitted or thought of for what creature or creatures in heaven or earth may or can be said to empty the golden oyle out of themselves into the golden Candlestick which is the Church of God whereof his true Ministers are part but onely the two Testaments of God those two Olive branches and two speciall Candlestickes being both one which alwayes stood before the ruler of the whole earth as well in the Prophet Zacharies time and before it as now since who have the golden oyle in themselves naturally as the Olive trees have their oyle and doe hold forth their light to all the world as in Zach. 4.11 12 13 14. And who may be said to smite the earth with all maner of plagues so often as they will but they if they say the word it is done All that the holy Prophets and Apostles have spoken and written was their word and testimony not their own Therefore the Lord calleth them his two Witnesses Rev. 11.3 And I will give unto my two Witnesses c. because they are his own word according as the holy Angel answered the Prophet Zachariah when he desired to know what they were saying This is the word of the Lord unto Zerubbabel saying Not by might nor by power but by my Spirit saith the Lord of Hosts Who art thou O thou great Mountain c. Zach. 4.6 7. Neither may any Minister of God Apostle Prophet or Angel say or think when he writeth or speaketh the things of God that he writeth or speaketh his own words Neither may any man in the name of the Lord speak his own words but if he speak in his name he ought alwayes to speak as the Oracles of God as the Lord saith Therefore have I cut them down by my Prophets and slain them with the words of my mouth So then the two witnesses being the two Testaments of God which are his two Candlestickes also that carry in them the light of his truth and power of his Spirit which the Beast at his rising had killed but are now come to life again even the Spirit and life of Gods own word whereby also he made the worlds which name belongs onely to him who sitteth on the white horse The Lamb Iesus Christ the Branch the Stone that hath the seven Eyes which are the seven Spirits of God sent out into all the world spoken of in Zach. 3.8.9 and 4.10 Rev. 5.6 Even that head Stone which Zerubabel was to bring forth he that is King of Kings and Lord of Lords who hath the sharp sword in his mouth He as he hath prevailed thus farre against the Beast and his Armies so he shall go on and prosper in his war let the Beast and the Kings

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