An answer to a Quakers seventeen heads of queries, containing in them seventy-seven questions. Wherein sundry scriptures out of the prophets and apostles are cleared: the maintenance of ministers by tithes is by scripture fullly [sic] vindicated: several cases of conscience are resolved: several points of Christian religion are confirmed; parochial churches, and the practises of some things in these our English churches are throughly justified: the Grand Antichrist with the heretical antichrists are decyphered and parallelled. By John Bewick minister of the Gospel, and rector of the parish church of Stanhop in Weredale in the county of Durham.

CHAP. XVII.

Thy seventeenth head of Demands is thus expressed.

WHat is the first principle of the pure Religion? Is the steeple house the Church? What Scri∣pture hast thou for sprinkling Infants? What Scripture hast thou for the word Sacrament? Hast thou heard Gods voice immediately from heaven, as Prophets and Apostles did, or Christs voice? Doest thou believe that a man shall come to that which is perfect, while he is upon the earth, and have the body of sin put off, and be free from sinne? Dost thou own that salvation,

that is wrought out with fear and trembling? Dost thou own the same Revelation, and Inspiration that the Prophets and Apostles had, now in this age, yea or nay? Dost thou own the prophecying sonnes and daugh∣ters in this age: and that the Lord will poure out his Spirit upon all flesh. When Christ saith to his Disciples, be ye not called Masters, for ye have one Master, and ye are all brethren, Where dost thou read Mr. Paul, Mr. Matthew, Mr. Mark, Mr. Luke, Mr. John, Mr. Peter, Mr. James, Mr. Timothy, Mr. Titus: that these trans∣gressed the command of Christ? is not he Antichrist that transgresseth, and the deceiver, and hath not God, nor the Son, and is not he to bid God speed. Read Johns second Epistle, and answer me.

Answer these queries in writing to the thing that is que∣ried: and do not say that they are foolish and non-sense, but let me have an answer in writing.

Answer. Here are eleven Questions proposed: whereunto an answer shall be returned severally, as they come in order.

1. Quest. what is the first principle of the pure Re∣ligion.

Answ. The pure Religion is the doctrin according to Godlines, containing such wholesome words which teach men the way of living to God, and with God, of serving God according to his own will. The principles of this holy doctrin or pure Religion, which are to be known, are all those holy truths, which are revealed from God, and are plainly to be found in the Oracles or writ∣ten words of God, called the holy scriptures: for there they are recorded. Scripturall truthes are the principles or things in the pure Religion, which are to be known, and the holy scriptures are the principles, or chief outward means by which men come to knowledge, of those principles or truths, which are in the pure religion; and the first principle of this pure Religion which is to be known is this, there is a God, and he is the rewarder of them that diligently seek him.

2. Quest. Is the steeple house the Church.

Answ. In what sense the places of our holy Assemblys are truly called Churches, will appeare by what I shall deliver at present touching the name of Church, know then, that,

A multitude of believers is called the Church: namely, the Rationall Church, or the congregation of reasonable creatures, conspiring together in the profession of the Common faith, and in the practise of all things truly pro∣moting the common salvation. Thus the whole company and society of believers throughout the world, agreeing in the Profession of Christ, calling on his name, submitting to his Ordinances, holding communion in the same faith, wor∣ship, exercise of godlines, and in things of everlasting sal∣vation, is called in holy scripture, the Church of God: the Church of the living God: the Church of Christ. And thus also partiaular Societyes of believers, visibly dwelling together within certaine convenient limits and bounds, who prosesse publickely together the same doctrine of faith and love; and submit to the Lord Jesus Christ, and his ordinances; and to partake in these holy institutions which he hath appointed: and who do meete as the Lords people publickely to worship God and Christ, I say these particular visible societyes of be∣lievers are also called the Church. The Apostle writes to the Church of the Thessalonians, in God the father, and in Jesus Ch••ist: a Church in God, and in Jesus Christ, is Persons who have fel••owship together, in the faith, obedience and worship, which God the father, and his son Jesus Christ requires.

Again know also that the very places of Christian Assemblyes, where Christians meete to perform solemne service to God and Christ, and to injoy holy ordinances, these also are in holy Scripture stiled the Church of God: namely: the Local Church, thus the Apostle speaking of the assembly of the Cor∣inthian church, and abuses therein, saith: have ye not houses to eate and to drink in? or despise'ye the Church of God: the op∣position which he puts between theire own houses (which were places, proper for their own ordinary and Common businesses)

and the place where the Church was publickly assembled (which was no mans house but a place for the common use of the Church in things only spiritual) plainely shewes that the Apostle calls the place of Christians assembling, for Christian purposes, the Church of God. And he confirmed it, by saying afterwards when ye come together to eate, tarry one for another: and if any man hunger, let him eat at home: so then the very place where the Church Rationall of Gods people publickly meet, is by the Apostle called the Church of God: his Locall Church: not mens home, but Gods house, of publick worshiping him, where ever such a place be in any nation.

Though thou in derision calls the place of our holy Assemblys a steeple house: yet it is our comfort, that the Apostle calls it the Church of God: and that God himself hath promised to come, and meet us, and blesse us in it, as he will all his holy people in all other places, where his name is recorded, and called his, as namely, Gods house, Gods Church and the like: and where his Rationall Church of holy people meet, to remem∣ber him, and to learn to be improved in all his holy wayes and service,

3. Quest. What scripture hast thou for sprinkling of Infants?

Answ. I will tell thee. 1. What the Scripture holds out touching sprinkling, as no wayes condemning the use of it in baptizing: and then I will, 2. Tell the some scriptures injoyning the baptiz∣ing of Infants.

First. know that though holy scripture requires that in baptiz∣ing a such an application of wtter unto the party baptized should be made, as may expresse representatively or signifingly the ver∣tue of Christs blood, in washing a way sin: yet seing it no where injoynes expresly, that the manner of that application should be, either by dipping and dousing in agreat quantity of water: or by pouring, or sprinkling a little water on the party baptized: therfore the Scripture allowes that baptisme which is perform∣ed by Sprinkling, as well as that baptisme, which is donne by dipping. I the rather thinke so; because the Holy-••h••st in those holy writings doth not make choice of the expression of dipping, dousing, or ducking, to signifie the application of Christ blood

but he have made choice of the word sprinkling, to notifiy so much. Thus, the sprinkling of the uncleane with Hysop, dipt in the water of purification, did testifiy faith on Christs blood, applying that blood for our clensing. It was prophecyed of Christ that he should sprinkle many nations. we are said, not to have our hearts dipt, but to have them sprinkled, from an evil conscience: Christs blood is called the blood of sprinkling, and the sprinkling of the blood of Jesus Christ is an expression, whereby the Apostle intimates our justification: whereof baptisme is the representation.

Secondly, know that I have these scriptures warrantiz∣ing me, and other Ministers to baptise Infants or little Children.

Our Saviour commandes his Apostles to baptise all Nations: excepting none of the Nations, no not infants who are (in the Psalmists opinion) a very considerable part of them. He having in one Psalm said: Praise the Lord all ye nations: in another he doth call on Kings of the earth, and all People, to praise God, and he recounts children among the particulars mentioned, both young men, and maidens, old men, and children, let them praise the name of the Lord.

Againe Peter exhorts the Jewes to be baptized: because the promise was made to them, and their children, and to all that are a farre of, even as many as the Lord our God shall call. seing then the promises of Grace belongs to the infants of believing Parents, therefore according to holy scripture they are to be baptised.

Againe the Apostle saith Jesus Christ was a Minister of the Circumcision, for the truth of God, to confirme the promises made unto the fathers, and that the Gentiles might glorify God fo•• his mercyes: as he saith Rejoyce yee Gentiles with his people.

Christ discharged his ministeriall Office, among those of the circumcision, the Jews, to confi••me the promise made to the fathers, and that the Gentiles might have a portion in the same promise; that so both Jewes and Gentiles might rejoyce to∣gether before God. What Christ in discharging his ministry a-abolished: in the Covenant made with the Fathers, is abolished, but that is still confirmed and to be in use, what is therein specified, and was not abolished, either by himself, or by any of his Apostles.

This scripture affords a double proof of the lawfulness of bap∣tizing the Infants of believing Parents. One is from the confir∣mation of signing those, with the seale of the Covenant, who where formerly signed. The other is from Christs com∣mand injoyning Baptisme to be the seale of the Covenant; and not exempting from it any Infant of believing Parents.

1. God at the first making of the Covenant commanded that the Children of believing Parents, or Parents in Covenant, should be signed with the seale of the Covenant: which com∣mand was not repealed by Christ, the Lord of the house which is the Church: but he confirmed the promises made to the fathers. and

2. Christ himself commanded that Baptisme should be the seale of the Covenant: and Infants (not being exempt by him, from the bond of the Covenant: but being such as he would have brought unto him, and of whom he hath told us, that of such is the Kingdome of God) are therefore to receiue the seal of the Cove∣nant, appointed by him, which is Baptisme. These Scriptures (to name no more) do justifiy the baptising of the Infants of Pro∣fessional believers.

4. Quest. What scripture hast thou for the word Sacrament.

Answ. The 28. of Math. v. 19. 26. Math. 26, 27. 1 Cor. 11. 23. &c. are scriptures which doe positively injoyne those holy institu∣tions, and actions, which are called among the most of Chris∣tians, Sacraments, however some stiles them the seals of the Covenant, and though the word sacrament be not in Scripture: yet seeing what is thereby meant is fully set down in holy Script∣ture and the word is not used by any, true Protestant in their Theologically writing, to signify any thing, which disagrees, from what the scripture asserts; therefore none ought to blame this, and other Theological terms, used for explanation of some scrip∣tural truths: and never used to be additions of something unto the holy scripture, which it mentions not: nor to be perversions of the true sence, meaning and intent of any part of holy scrip∣ture concerning any of the Ordinances and truths, which it in∣joynes and conteines.

5. Quest. Hast thou heard Gods Voyce immediately from heaven, as Prophets and Apostles did: or Christs Voyce.

Answ. Though I have neither heard Gods voyce immediately from heaven, as did the Prophets and Apostles, whome he ex∣traordinarily inspired, and sent with his immediate messages to his people? nor Christs Voyce immediately as did the Apostles and Disciples, who conversed with Christ while he lived on earth: yet (as it becomes the Ministery, which I have received fom him in his ordinary way of mission) I have in all these doctrines (which I taught to his people) communicated to them, that very voyce or mind of God and Christ, which was heard immediately by the Prophets, and Apostles and have tighrly informed them concerning these: for I have said no other things then those, that the Prophets, and Moses, and Christ, and his Apostles said and taught. God in these latter dayes hath ceased to speake any more as he did of old, to the father by immediate voyces, and other extraordinary wayes: and now he speakes to his people by his Sonne: People are therefore said to be all taught of God, because they have the doctrine, or teaching of Christ, who is God, whose doctrine is the Gospel, or the the spell, or speech of God. Now Christ the son of God, from his word written, by the mouth of all his holy Ministers in their interprating, and applying his whole revealed will or voyce, touching the wayes of his service, and their salvation, doth preach and speake: that his people might be built on the foundation of the Apostles and Prophets Jesus Christ being the corner stone. And this his preaching by his Ministers, from and out of his word writ∣ten, is called a more sure word of Prophecy: It is a word more sure for the benefit of the Church, then any immediate voyce whatsoever.

6. Quest. Dost thou believe that a man shall come to that which is perfect, while he is up on the earth and have the body of sinne put off, and be free from sin.

Answ. I believe all things which are written in the Law, and the

Prophets, and in the writings of the Evangelists and Apostles: and therfore I believe no otherwise touching those things where∣of thou askes here what is my belief, then according as I finde what is conteined in these holy writings. Take then this distinct account of my beliefe, concerning what thou demaunds.

1. I believe that in some places, the holy scriptures speakes of that which is perfect, to which they only have come, who are in heaven: but thereunto they who are on earth have not come: though while they abide on earth, they must be still striving, that they may come to celestiall per∣fection.

2. I believe that the holy scriptures saith, that believers are perfect or compleat in Christ their head: by reason of their union with him, and justification by him, who supplyes them with all things necessary for their salvation; and yet though these believers have from Christ supereminent pre∣rogatives and surpassing spirituall influences, they are never∣thelesse not perfect in themselves, for as much as they need perfecting that which is lacking in their faith, however they are men to be esteemed in the way of perfecting or com∣pleating.

3. I believe that the Holy scriptures speakes of some, who are comparatively perfect: that is, perfect in comparison of others; so was Noah, a man perfect in comparison of the wicked, who live in his generation. Thus strong Christians who out strippt weake ones in the knowledge of Christ, in grace, and piety, and in the practise thereof, are called perfect in comparison of such, who adhere to Mosaicall ordinances and priviledges, and who were rude and raw, even babes in the knowledge and practise of Chris∣tianity: yet such who were called commparatively ••erfect, were not so perfect but that the Apostle exhorts them to a proceedure unto further perfection: and he wishes the absolut perfection of those, who yet were strong or in some measure perfect.

4. I believe that the holy scripture in some places speakes of some, who were evangelically perfect, that is, whose Obedience was not hypocriticall, but sincere and upri••ht, such were Asa, Hez••kiah, Job, Zachariah and Elizabeth, and others, and yet the holy Scripture shewes, that these were not

legally perfect: that is they, were not such, whose obedience had so exactly conformed to the Law of Righteousness, as that from it, they had not at all swerved: for it records their parti∣cular defaultings, however God was pleased to account them evangelically perfect: because he accepted the uprightnes of their intention, instead of perfection justly requirable in their obedient actions, pardoning all what was amisse, and their falling short of exact perfection in their perfor∣mances.

5. I believe, that though holy men on earth may be called per∣fect because they have grace, which is the good work begun in them for perfecting them: yet they are not perfect, by their bare haveing Grace: because the holy scripture exhorts all graci∣ous ones to abound in grace, and to strive to be perfect in the highest degree or pitch of grace, and to let their grace have its perfect work; and it tels us of gracious mens progressions in grace, they going from strength to strength, according as the righteous∣ness of God is revealed from faith to faith. Yea the Apostle who counted himselfe perfect, in respect of his Grcace in Chri∣stianity: yet acknowledgeth that he was not perfect, namely in respect of the supereminencyes of those graces after which he pressed hard.

From all thess assertions of the holy scripture, it is, that I do believe that a man while he is on ea••th, may come to have that perfect proportion, or measure of grace given to him, which God sees convenient for his state, stand∣ing, and service in Christianity while he lives: yet seein•• the ful∣lest measure of the most emin••nt in grace on earth, is far short of that hi••hest pitch, to which Grace may be extended, and which shall be he••eafter attained to in heaven; therefore I be∣lieve that though a gracious man is, and may be called perfect, in respect of that stinted measure of grace, which is allotted to him on earth: yet he is not absolutely perfect on earth, be∣cause he hath not as yet attained to that ultimate consummate, heavenly perfection, which he is to presse after on earth, and which shall be by him possessed in heaven, when he shall their be gloryfied.

6. I believe, that a man on earth may have the body of sin put off: that is, he ••ay have it mortified, or so destroyed, as that sin shall not rai••n in him: and that he shall not serve sin.

But I have no ground to believe, that while a man is on earth, he can have the body of sin put off: that is: so mortified or ut∣terly destroyed in him, that no Relicks of his corruption should remaine in him: This I cannot believe because it is contrary to holy Scripture, which describes a regenerate man to be one, who is not altogether spirit, but in whom there is both flesh and spirit: and these in him lusts one against the other: and it is cer∣taine, the warre between them will not cease, untill he him∣selfe hath fought the good fight of faith, and hath finished his course, sin therefore will not be so mortified and destroyed in any holy man, while he is on earth: that he shall never more con∣flict and combate with it: for so long as he lives he shall be less or more troubled, with its inherency, turbulency, and Tyranny; though it shall have in him no regency, no Soveraignty, no conquest, to cause him to serve sin. The Apostle knew that the old man was crucified, that the body of sin might be de∣stroyed, that henceforth he and others in Christ should not serve sin: yet he complaines of the Inbeing of his corruption, and of its powerfull working presence, In crossing him the motions of the spirit unto good, and in haling him to be a captive unto evill: though he acknowledgeth with thankfulness, that it shall not have any totall and finall, conquering prevalency over him.

7. I believe according to the holy Scripture: that there is no living man upon the earth, who is free from sin: a perso∣nall sinlesse perfection is not to be found among any mor∣tall men on earth because the Scripture telleth us. Their is no man that sinneth not: and againe who can say I have made my heart cleane, I am pure from my sin: and againe there is not a just man on the earth that doth good, and sinneth not. The meaning is he sinneth in doing good, for so the Prophet acknow∣ledgeth: all our ri••hteousnesses are as filthy rags. Againe, one Apostle saith, in many things we offend all, he includes him∣self: other Apostles (as great as he in holiness, and both of them were very holy men) excludes not himself saying: If we say that we have no sin, we deceive our••elves and the truth is not in us. I believe the t••uth of all these scriptures, and therefore I do not believe, that any mortal man, while he is on the earth, is free from sin.

7. Quest. Dost thou owne that salvation, that is wrought out with fear and trembling?

Answ. That Salvation, the working out of which with fear an trembling, the Apostle exhorts to, because God worketh in us, both to will, and to do, of his good pleasure, is properly the worke of obedience and Piety, which one works, who is in the State and course of Salvation. This is called salvation, because it conduceth to and will end in salvation: for a man who continueth to the end, in the course of true Obedience, and piety, is sure to obtaine felicity: he who endureth to the end shall be saved. I say then, that

1. I own that salvation which is to be wrought out, I own that their should be a finishing the work of obedience, and graci∣ousness, which tends to salvation, even of all such good workes, which God hath ordained that we should walke in. and

2. I own that this obedient and pious working (which tends to further us toward the end of our faith, the perfect sal∣vation of the soule) should be wrought with fear and trembling, that is (as these words as here conjoyned do genuinely signify) with an awfull, reverentiall, humble carfulness, neither to of∣fend God, on whom their must be a dependency, or ability to worke; nor to deserve his Judgment, by any proud arrogan∣cy in presuming on the worke which we do, though it be good, seeing it is of his pure grace, of his good pleasure, that the very working out, the very doing and finishing of any good, is ef∣fected by us.

I do own this holy fear and trembling commended in Scripture which is an holy dread in the soule whereby it stands in awe of God, having a great carefulnesse to walke humbly with God, and fiducial••y to depend on him in all holy working. And I do verily beleive that this fear and holy awe of the soul, in its endeavouring to observe Gods commandments, and to depart from evil, is a surer evidence of one that works out his salvation in fear and trembling: then are the quakings, shakings, wrestings, and wringings of any body whatsoever, for it is well known that in some men, bodily quakings, have been the effects of their bodily diseases: in others they have been the fruites of Sa∣tanicall possessions: and in some they are from divine curse and infliction.

8. Quest. Dost thou owne the same Revelation and In∣spiration, that the Apostles and Prophets had now in this age, yea or no?

Answ. I own all those selfe same revelations which were re∣vealed to the Apostles and Prophets, by the inspiration of the Spirit when they indited the holy scripture: for in the writings of these his holy Pen-men, Christ hath now fully and finally recorded the whole will and counsel of God, concern∣ing the way of his service, and concerning all things necessary for mans salvation: these are able to make wise unto salvation; and seeing that God now only in these last dayes speakes unto us by his son, and his son speakes to us teachingly from his word written by his Ministeriall servants, with whom he hath promi∣sed to be, untill the end of the world. Therefore I disowne all those immediate Revelations, which some in this age pre∣tend to have: knowing that these cannot reveale any saving truth, which is not already revealed, in the writings of the Pro∣phets & Apostles: knowing that they all are accursed who seek to add to the Propheticall and Apostolicall Revelations, any new Revelations: or to prea••h unto men, any other Gospel, then that which is received, My faith is grounded (as all good Chri∣stians faith ought to be) upon the divine Revelations, which the Prophets, and Apostles received, and have recorded in holy Scripture: but not upon any other revelations, which either in former ages, or now in this age, any other learned or holy per∣sons have received.

9. Quest. Dost thou own the Prophesying sons and daughters in this age; and that the Lord will poure his spirit upon all flesh.

Answ. 1. I do believe that the Lord did poure of his spirit in plentiful measure of extraordinary gifts in an unusual manner so as they who received it in that manner, did speak on a sudden in various and sundry languages, the wonderfull works of God: this I believe, because the Prophet Joel said, that it should come to pass: and the Apostle Peter said that it was come to

pass: and the Evangelist Luke hath told, when it came to passe, on the day of Pentecost, when the Disciples were all with one ac∣cord in one place, then was Ioels prophecy fully fulfilled in re∣spect of the extraordinary effusion of the spirit. But I do not believe, that such an extraordinary p••uring out of the spirit, in such a visible manner, with such an apparent abundance of gifts and donations, was ever known in the world, either before that time or since, or that there shall be the like in any of the succeeding ages. This I do not be∣lieve, because I have no ground from holy Scripture, on which I can establish a belief, that their shall be such a thing. And therefore as I disowne any of the Sons of men in this age, who pretend that they are Prophets, by an extraordinary mission, and inabling inspiration, unlesse they confirm both these, by un∣gainsayable proofes and evidences, or by true and reall miracu∣lous operations, as they in the old and new Testament did, who had extraordinary mission and commission to prophecy, or preach, so also because the holy Scriptures hath plainly prohibited wo∣men to preach: therefore I disowne all preaching Daughters of men which are in this age, both the Jesuitisses among the Pa∣pists, and the Prophetesses (in imitation of them) late sprung up among deluded Protestants, notwithstanding their great pre∣tentions to extraordinary abilities, and their extraordinary im∣modest impudency; in delivering (as they prate) messages from the Lord. I disowne these because the Scripture disowne them, an hath told us: that God will neither have mercy on them, nor shew them any favour, who are the fiery zealous au∣ditors, and followers of these feminine predicants.

2. I do not owne or acknowledge that their is or will be in this or succee••ing ages of the Church any such pouring out of the Spirit on the sonnes and daughters of men, who are the servants and h••ndmaides also of God, or the children of the Church, to make them all Prophets or Preachers: because the Apostle saith: that when Christ ascended, he gave gifts unto men. He gave some Apostles, some Prophets, some Evange∣lists, some Pastors and teachers: He gave some, therefore not all to b•• teachers: yet I do owne or acknowledge, that there is now, and in other ages of the Church, such a pouring out of the Spirit, which will make men holy and heavenly disposed, wherefore though sonnes and daughters cannot in truth be said

to Prophecy, as Prophecying signifies the publick expounding the writings of the Prophets: because they only do thus law∣fully prophecy, who are thereunto peculiarly called, to waite on that service yet they may be said to prophecy, according to such significations of the word Prophecy, which the Scrip∣tures allowes to any Professour (though he be no Preacher) of the gospell. As namely, they Prophecy, when they attend diligently with their presence on the Ministeriall teaching, which is the publick unfolding, and applying of the Scrip∣tures, called the sure word of Prophecy, whereby they are taught of God. And they are said to prophecy, when from a clear understanding of holy Mysteryes, which they have heard and learned, they magnify and praise God, either by singing or by holy discoursing, for his wonderfull workes, and saving mercyes, And thus both men and women, sonnes, and daughters, can bear a part in prophecying; But God hath excluded all women, and the most of men from being his officers in prophecying, as it signifiys, the Preaching of his word officially.

3. Though I do own and acknowledge, that the Lord hath poured out his spirit on all flesh: yet I cannot own or ac∣knowledge, that he doth in all times of his Church, and upon all persons perteining to the Church, power out such ex∣traordinary gifts of his Spirit, as he once did visibly, miraculously, and plentifully poure on his Disciples in the day of Pentecost, whereby they were filled with the Spirit, and fitted for plant∣ting the Church, and for confirming at first the Gospell in all Nations. For these extraordinary inspirations and donations of the Holy-Ghost, have already obteined those ends, in the primitive times of the Christian Church: and are not further usefull: seing Churches every whe••e are planted, and Pastors are set over them, and the Holy spirit is pleased, now by the ordinary meanes only, of reading, medit••ting, praying, studying, sifting searching, finding out and setting in or∣der Scriptural truth, to blesse his servants, with the treasures of that wisdom and truth, comely order and free utterance, whereby his Church is best benefited. I do therefore account such men highly presumptuous, who dare pretend in these dayes, that such forerecited extraordinary effusions of the Spirit rests on them and in them, yea and I am confident,

that they who beleive it of themselves, are given up to a strong delusion.

4. I own or acknowledge, that in all and severall ages of the Church, the Lord hath ordinarily poured out of his spirit on all ••oly good Christians men and women, young and old, sons and dau••hters, for their sanctification, to make them Holy and fit them for glory: But I do not own or acknowledg, that the Lord doth ordinarily poure from his spirit, the gift of interpreting Scripture, on every one whom he sanctifyes by his Spirit, neither do I own, or acknowledge, that any are therefore authorised, to preach to others, or are made vessells in the Pastorall function, because by the gift of Sanctification, they are made Holy vessells, to receive full salvation in their glorification.

10. Quest. When Christ saith to his disciples; Be ye not called Masters, for ye have one Master, and ye are all brethren. Where dost thou read, Mr. Paul. Mr. Mathew, Mr. Mark, Mr. Luke, Mr. John, Mr. Peter, Mr. James, Mr. Timothy, Mr. Titus, that these transgressed the command of Christ?

Answ. I have already in answering the second head of thy demands answered this. There I proved that one of these here mentioned, was named Master: and I shewed in what respects: Paul and Philip was named so, and likewise how a Minister of the Gospel, and any other Christian professing subjection to the Gospell, many lawfully be called Master: and yet none of these formerly did, nor now doe therfore transgresse Christs command. I shall not need to repeate my answer there given: reade, and ponder on it, for it may give thee satisfacton, if thou art not resolved against being satisfied.

11. Quest. Is not he Antichrist that transgresseth, and the Deceiver, and hath not God nor the Sonne, and is not to bebid God speed, read Johns second epistle, and an∣swer me?

Answ. I have read both the second and also the first Epistle of John, in which he speakes of an Antichrist, who in his dayes was

to come, and who in our dayes is already to come. He speakes also of many Antichrists, who were in the world in his time. And doubtlesse both the one and the other were transgressors, and deceivers, and neither had communion with God, nor with the Son of God: and Gods people are charged to shew unto them no tokens of communion or familiarity.

Surely they have most uncharitably transgressed, and are grosly deceived, who apply what the Apostle John, or Paul, or any other holy Writer, ha••h recorded concerning Antichrist, and Antichrists unto the faithfull Ministers of the Refo••med Churches: for these Ministers doe teach the truths of God, but not the traditions of men: they teach the doctrins of Christ, but not the doctrines of Devils, nor the dotages and decretalls of any mortalls. They also from the Apostolical•• writings, do convincingly detect unto the world the grand Antichrist, and the fry of many Antichrists: both which abuse the world, with their lying deceipts, errors and heresyes.

I will say something concerning the Antichrist, and Anti∣christs, whom the Apostle describes: and then I will punctually answer to thy demand.

Antichrist) as the name signifyes) is one, who opposeth Christ, the scripture intimates, that he is such an one, who covertly under the Vizard of professing Christ, and his Doctrin opposeth him.

There is One, who is more eminent then others in this Opposition, he is called in scripture The Antichrist; And the man of sin: and the Son of perdition, who opposeth: and the King of Locusts, or the cheife, over such swarmes of seducers, who also are inferiour Antichrists; and pretend that they come in the name of Christ Jesus, and do in all places seeke with subtilty to oppose, and over throw the pure doctrines of Christ. This great Antichrist hath his seate in Rome Papal.

Their are also a multitude of false teachers, who were and are opposers of the Doctrines of Christ. These bring in privily damnable heresiyes, thereby seeking to oppose and destroy Christ Doctrines: These are called by the Apostle Antichrists, many Antichrists, for they are many in number, and many in factions: and they vent many false notions, many unsound poy∣soning doctrines: thinking thereby to draw many Disciples after them; and to be Masters of their faith, or Sectmasters these Anti∣christs

are creepers into houses, to lead captive them, who are silly, especially sinful women: and they mostly reside among their popular intertainers.

Both the Grand Romish Antichrist: and these puny Roaming hereticall Antichrists, are such (as thou demands after) namely who transgresseth, and are deceivers, and have not God no•• Christ, and are not to be bid God-speede. I will in these severall particulars named by the Scriptures demonstrate it, of them both.

First both the grand Antichrist: and these Hereticall Anti∣christs, are such who have transgressed: it were easie to write volumes of the particular transgressions of them both. Suffice it to know,

That the holy Scripture calls the papall Antichrist a man of sin: that is: a man transcendently vicious, peerlesly infamous for all unrighteousness. The very Popish Chronicles and Histo∣ries of the lives of Popes, do testifie that many of them were both themselves men of sinne, and that also they made others sinne.

The holy Scripture likewise reckons up a catalogue of such sins, whereof Hereticall Antichrists (either as they are distinguish∣able from Papists, the followers of the grand Antichrist: or as they are considered as conspiring with them) are commonly guilty. The Scripture tells us, that they are selfe lovers, covetous boasters, proud, blasphemers, disobedient, to parents, sierce, dispisers of those that are good, traytors, heady, high-minded, lovers of pleasure more then lovers of ••od, having a form of godliness, but denying the power thereof: that also they are scoffers, mockers, walkers after their own lusts: that they despise Dominion, speake evill of Dignities: that they tu••ne the grace of God into lasciviousness: that they are separatists, sensuall having not the spiri••: they are thus (as the Papall Antichrist al∣also is) transgressours, and their endeavour is to corrupt others, and make them also in like sort transgressors, like themselves.

Secondly as the Papall Antichrist: and the hereticall Anti∣christs, are such as trans••resseth so they both do not abide in the Doctrine of Christ.

Whosoever shall compare the Doctrine of the councel of Trent, touching faith and worship (which Doctrin the Papall Antichrist maintaines,

and curseth all who disclaime it) with what is extant in Paul•• Epistles, he must acknowledge that the Papall Antichrist is a great Apostate: and the Head now of that great Apostacy from the faith and true worship of God, which at this day is found among such, who professe Christianity; and whosoever compares the holy Scriptures aslertions, touching the faith and true wor∣ship, which God requires, with the sundry principles, and po∣sitions, touching these, which the heretical Antichrists of this age do contend for, and defend, damning all who are other∣wise minded then they themselves are; he must affirm, that these heretical Antichrists have shaken hands, with the Papall Antichrist, and his confederates, in Apostatizing from the faith which was once delivered to the Saints, & which was kept sound, and incorrupt in the purer times of Christianity.

The severall heresies about the severall heads of the Christian saith which at seve••all times were preached by several Hereticks in the Apostles days, and afterward, were so many standing puddles of false Doctrine, which much annoyed the Christian world for some space of time. At length Popery prevailing in the Westerne part of the world, it became as a corrupt Sea, into which most of the filthy streames of former heresies therein did runne, and was received: and they with the additions of pesti∣lent, poysoning, popish mixtures, do slow out againe, as oft as the Papall Antichrist, and his instruments, do thereby hope either to infest, or to infect the Evangelicall or reformed Churches.

I will name only two Doctrines of Christ: wherein the Papall Antichist, and hereticall Antichrists have not abode.

1. It is a Doctrine of Christ, that Christs is come in the flesh The papall Antichrist and hereticall Antichrists, do not in di∣rect terms deny it, for both use the name of Christ in their words, and writings, and some of them in words say so much; yet because the Apostle calls them deceivers, (the word signi∣fies, such who professe the Cosening of others, even while others lookes on them) and Antichrist who do not confesse that Jesus Christ is come in the flesh: therefore it is certaine that though some of them professe it, yet both do consequently deny it in some of their tenents.

The papall Antichrist and his adherents, acknowledge in word, that Christ is come in the flesh: but while they main∣taine

that the bread and wine in the Lords supper is turned into the very body and blood corporall of Christ: they thereby af∣firme, that Christs body is made of bread and wine, and so do implicirely deny, that Christ is at such a time, come to them in the flesh untill that very instant be come, wherein the Priest utters the words of consecration.

Some hereticall Antichrists say, that Christ is come in the flesh: but when they are asked, what Christ it is, whom they owne or acknowledge in the flesh? they reply, that it is no o∣ther, but Christ in their flesh, Christ in them, disowning and denying that there is the man Christ, who is a man different from other men, and who is the Mediator between God and man, whom God raised from the dead, who ascended into heaven, and is now sitting at Gods right hand, making inter∣cession for his Church, who shall come againe to judge the quick and the dead at the last day. This Christ they deny, and speak very contemptuously of him, and of that body of flesh, which he had on earth, and hath now in heavenly glory. A printed paper of theirs called, the sword of the Lord drawn, hath this blasphemous jeering expression, your immagined God beyond the stars, and your carnall Christ is utterly denyed and testified against by the light. These men led by the lying spirit of Antichrist, deny that Jesus is the Christ: and they confesse not that Jesus Christ is come in the flesh.

Thus both the Papal Antichrist, and his confederated instruments and followers, and the hereticall Antichrists with their associ••tes and disciples, have not abode in this doctrine of Christ, that Chri••t is come in the flesh.

2. It is also •• Doctrine of Christ, that the holy Scriptures, are the written word of God given by inspiration and are sufficient to direct, and inform in all things, absolute∣ly necessary unto salvation: and that God by its precepts doth quicken his people, and that the Gospell, is the power of God unto salvation; Christs doctrine doth magnifie the excellency of holy Scripture.

The Papal Antichrist, Pope and Popelings deny, that the ho∣ly Scriptures are sufficient for edification in things of salvation, without traditions, and some of them have reviled the holy Scriptures, calling them a Dead letter; and blasphemously, the word of the Devill, as Protestants (whom they call here∣ticks)

alledged it: and one of them said, that the Church had been better provided for, if there had never been any Scripture.

Some hereticall Antichrists, Quakers, and others in our dayes speaking from the spirit of Antichrist, have vented the like ve∣nemous breath, against the holy Scriptures, saying, that they are insufficient for guidance in things belonging unto salvation, in comparison of the light within them, and those Inspirations and Revelations, which they imagine that they themselves have. They do not acknowledge, that the holy Scripture are the declaration of Gods minde: but they call them the declara∣tion of Saints conditions, intimating thereby, that they being not to us of this present generation: but that they only concern∣ed the Saints of former ages: This conceite thwarts the holy Scriptures: yea, and some of these hereticall Antichrists, have licked up the Popish slavering Rhetorick, in calling the holy Scripture a dead letter; and some of them have said, that some pa••t of the Scripture is the word of the Devill, and serpents dust; not considering that though these words, which were origi∣nally uttered by the Devill are recorded by Gods Pen-men in the Scriptute: yet being now recorded by these Pen-men of God, who have related the true history, of what the Devill spake, these words, are now the words, of the God of Truth: namely his true relating the Devills words. Moreover some of these hereticall Antichrists have said, that it was no great mat∣ter, if all the Bibles in England were burned: and that it had been better for one (to whom one of them spake) if he had never read the Bible.

It is evident by what is writ, as it might be also, if we would in other points parallel the great Antichrist, and the petty An∣tichrists, that they both have transgressed and have not abode in the doctrine of Christ.

Thirdly, Both the Papall Antichrist, and the hereticall An∣tichrists are deceivers The Papall Antichrist comes (saith one Apostle) with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth, that they might be saved. The hereticall Antichrists or false teachers, bring in privily (said another Apostle) damnable heresies, denying the Lord that bought them, and many shall follow their pernitious wayes, by reason of whom the way of

truth shall be spoken evil of, and with fained words they shall make merchandise of Christians. Both these sorts of Antichrists are deceivers, and do manifest themselves to be so, for they do not hold the forme of sound words, but do delight purposely, and affectedly to use cloudy and obscure expressions, thereby to confound the understandings of simple men, from apprehending aright the truth, yea and their pretendings to extraordinary holi∣ness, and strictness, in their conversation and religion, beyond truth, is but a crafty deceite under a meer shew of religion.

It were an endlesse labour to recount all that cunning craf∣tiness, and those deluding fallacies, and subtill wiles, and cheating tricks, for insnaring soules, and all those depths of Satan, which they have used for gaining, and for retaining those Proselites which they have gained. It is enough to know that the Papall Antichrist, and the Hereticall Antichrists, are de∣ceivers: because the holy Scripture hath branded them with that name.

Fourthly, both the Papall Antichrist, and the Hereticall Antichrists, have not God, nor Christ, both these sorts of Anti∣christs do pharasaically and arrogantly appropriate only to them∣selves and their followers, the name of the Church of holy ones, yet both are in reallity no other, then of the synagogue of Satan. Their transgressing, and renouncing, through their Apostacy, the doctrine of Christ, is a sufficient evidence, that they have not God and Christ in communion: neither have they their favour in this world, and without repentance, they shall not have any communion with God and Christ in glory: for God hath sent on them strong delusions that they should be∣leive a lie, that they all might be damned, who believe not the truth, but had pleasure in unrighteousness.

Fiftly, As they have not God, nor Christ in Communion: so believers are not to hold communion, or any intimate conversation with any of them. The Apostle injoynes, Receive him not into your house, neither bid him God speede. They are not to afford any intertainment, or incouragement to any Antichrist what ever; not entertainment? I suppose least thereby such gaine occasion of seducing by Antichristian doctrine from the doctrine of Christ: nor incouragement, lest thereby they be p••rtakers of his evil deedes.

Thou hast now a full answer to thy question, and there∣with

a true discovery from holy Scripture, who is the Antichrist, and who are the Antichrists of whom it speakes, in briefe ac∣cording to it. He who is an Antichrist is one, who trans∣gresseth the Doctrine o•• Christ, and abideth not in it, and he is also a deceiver and hath not God and Christ, and is not to be received into true Christians houses, neither are they to bid him, God speede.

All this •••• true of those, who are indeed and truth the Anti∣christ Papal, and his pertinacious adherents, and who are the Hereticall Antichrist, and their perverse followers, both which doe resist the truth, and oppose the Doctrines of Jesus Christ. But not one word of all that scriptu∣rall description of Antichrist, and of Antichrists, is justly appliable to any fathfull Minister of Christ who both teaches, and abides in all Christs Doctrines: as hath been abun∣dantly proved by me, in this treatise: and by sundry o∣ther faithfull servants of Christ, in their severall labo∣rious workes, and writings, for the benefit of the whole Church.

I do somewhat wonder, to what purpose, this question touching Antichrist was proposed, for if he belongs to the Papall Antichrist, who contrived these questions, to get thereunto from me an answer; then I dare boldly thinke, that he is some puny Antichristian Emissary, and ill advised, if he hoped thereby to gravell, any faithfull Minister of the Gospell, in any of the reformed Churches; because much lea neder heads in the Papacy, then his own, have found ex∣perimentally that their stirring in this question, hath ever been to the great disadvantage of their Roman cause, and to the better inabling of the meanest Evangelicall Ministers, to understand more clearly that the Head of the Papacy is that Idol shepherd, the great Antichrist, against whom the Pro∣phet Z••chary denounced a dreadfull woe, and unto whom both Hierom and Lyra do expound that that threat will certainly fall. But if he or they who contrived these questions do belong to any of the other hereticall clangs of Antichrists, or false teachers, then I dare boldly charge him, or them, with hypocritical blindnes in beholding the motes in Mini∣sters, and imagining these to be huge notes of Antichristia∣nisme; when he or they did not consider, that their was apparently in him or themselves, the reall beames of those cha∣racters,

wherewith the scripture decyphers, the Hereticall Anti∣christs of the last times.

According to thy request, I have now answered every one, of thy seventeen Heades of questions, which thou gavest me in Writing, and desired, that an answer might be returned thee also in Writing. Their are couched in these seventeenth Heads no lesse then seventy seven questions, and because thou bids me not say that they are foolish and non-sense: therefore I took the greater paines, to sift every word and sentence, that I might the better understand, what grain or chaffe was contained in them: If God Almighty make this answer instrumentall, to remove from thee, and thine, your present delusions, I shall be much rejoyced: and much the more, if I could see a return unto, and a walke againe in the truth, from whence yee have swerved. In all this paines tooke for your satisfaction, I like a faithful Pastor have aimed wholly at your souls good: therefore read and consi∣der seriously what is written, I adjure thee and thine hereunto, as once Gods faithful Servant did his people: I call heaven and earth to record this day that I have set before you life, and death, Bless∣ing and Cursing: therefore choose life, that both thou and thy seede may live. Thou hast in writing now a full answer returned to thee, from

Notes

• 1. Tim. 6. 3 2 Tim. 1. 3. 2. Pet. 4. 6. 2. Cor. 13. 4 Act. 24. 14. 1. Pet. 4. 2. 1. Pet. 4. 11.
• 11. Heb. 6.
• Act. 20. 28. 1 Tim. 3 15 Rom. 16. 61
• 1 Thes. 1. 1
• 1 Cor. 11. 22
• 1 Cor. 11. 33, 34.
• Mark. 11. 17
• Exod. 20. 24.
• Heb. 9. 13. 14 Numb. 19 18, 19 Isa. 52. 15. Heb. 10 22 Heb. 12. 24 1 Pet. 1. 2. 1 Pet. 3. 21
• Math. 28. 19 Ps••. 117. 2. Psa. 148. 12, 13 Acts. 2. 38 39. Rom. 15. 8. 9. 10
• No men ni∣hil hahet Criminis quod non perturbat sensum Re∣ligionis. Hi∣larius lib. de synod: con∣tra Arium. rope finem.
• Heb. 1. 1. 2
• Joh. 6. 45
• Eph. 2. 20,
• 2 Pet. 1. 19.
• 1 Cor. 13. 10 Heb. 12. 23 Phil. 3. 12.
• Col. 2. 10 Heb. 12. 14. 1 Thes. 3. 10 Col. 1. 28 Eph. 4 12 Gen 6. 9. 1 Cor. 2. 6 Phil. 3. 15. Eph 5. 14. Heb. 6. 1 2 Cor. 13.
• 1 Kings 15 14 2 King. 20. 3 Job. 1. 1. Luk. 1. 9
• 2. Chro. 15. 10 2. Chr••. 32. 25. 26. Iob. 7. 20. Iob. 9. 20. Luk. 1. 20.
• 2. Cor. 8. 7. 2. Cor. 13. 11. Ja••. 1. 4. Psal. 84. 7. R••m. 1. 17. Phil. 3. 15.
• Phil. 3. 12
• Eph. 4. 7.
• Gal. 6. 17.
• 2. Tim. 6. 12. 2. Tim. 4. 7.
• Rom. 6. 6. R••m 7 17 18, 19, 20, 21, 22, 23, 24, 25,
• 1. King. 8. 46. Prov. 20. 9. Eccl. 7. 20.
• 〈◊〉〈◊〉. 64. 6. ••••m. 3. 2. Iohn 1. 8.
• Phil. 2. 12 13
• Mat. 29 13
• Eph. 2. 10.
• D••ut, 28. 65 Psa. 69. 23
• 1. Tim. 3. 15. Heb. 1. 1. Iuk. 10. 6. Math. 28. 20.
• Rev. 22. 28. 19. Gal. 1. 8.
• Ioel. 2. 28. Act. 2. 7. 18. 19. Act. 2. 1.
• 2. Cor. 14. 34. 25. 1. T••m 4. 2. 11, 12.
• Is••. 27. 11.
• Eph. 4. 8. 11.
• 1 Cor. 14. 1 1 Cor. 13. 9 2 Thes. 5. 20 1 Cor. 11. 5
• 1 Per. 1 19. Joh. 6. 45.
• 1 Chro. 25 1 Ps••. 66. 10
• Act. 2. 4.
• 1 Pet. 4. 14
• 1 Joh. ••. 18. 2 The••. 2. 3, 4 Rev. 9. 11.
• •• Joh. 2. 18
• 2 Thes. 2. 4
• 2. Tim. 3 ver. to the 10. 2. T••m. 4. 3. 4.
• 2. Pet. 2. Jude. 8.
• 2. Epist. Joh. v. 9.
• 2. Epist. John. 2. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 2 Tim. 25. pag. 5.
• 1 Ioh 2. 2•• 2 Iohn 7.
• 2 Tim, 3. 15. 16. Psal. 119. 93. Rom. 1 16
• vid. Tilen. loc. com. 2. Sec. 35.
• Rom. 15. 4.
• 2 Thes. 2. 9. 10.
• 2. Pet. 2. 1. 2. 3.
• Rev. 2. 9.
• 2 Thes. ••. 11. 12.
• 2 Epist. Iohn. 10.
• Zec. 11. 17
• Deut. 30. 19.