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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44156	Adam's condition in paradise discovered wherein is proved that Adam had right to eternall life, in innocency, and forfeited it, for him and his : also, a treatise of the lawful ministry, and the manner of Sion's redemption opened, in answer to a book of George Hammond ... / by Hezekiah Holland ...	Holland, Hezekiah, fl. 1638-1661.	1656 (1656)	Wing H2424; ESTC R20188	38,977	52

that Hell was under his Coat I could tell him that except he repent of his errours I would not be in his Coat one day for And 't is well though he call himselfe Pastor if Cyprians words may not be made good of him and such Lib. 1. Ep. 7. Non fidei duces sed persidiae magistri Nam pastores sunt impostores but farewell Sir You know I am making haste for Ireland and 't is well if my friends salute me not with the Poets vvords Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having been absent from them above a dozen years Pray God make this poor pains of mine beneficiall to his people Sir I am your loving Friend and Servant Sutton-valence Febr. 3. 1655. Hez Holland 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To George Hammond of Biddenden in Kent SIR ONe of your judgment having presented me with your book which being dedicated to the Clergy I thought with my self that if I should have passed it by in silence you might have said I was such an one as your self according to Psal 50 21. or unable to answer you for I confess you have gotten into great repute with those who know not how to contradict you You have the substance of all your Book answerd and your material quotations of Scripture I confess your Treatise of Original sinne has more witty if not wicked arguments in it than any piece written by any Heretick since the Resurrection of our Saviour to this hour and I know I have the Epitome of all Errours or Heresies from Christs time to this lying by me Therefore I shall be larger in answering that part of your book but briefer yet full enough in considering Sions Redemption being not so material You have quoted many texts of Scripture contrary to the purport or meaning thereof as shall appear I wonder a man for liberty of Conscience should force the Text of Holy Writ to take your part volens nolens against the intent of the Spirit thereof But I begin to consider your Examination of Mr. Rutton's Letter about Baptism and Original Sinne George Hammonds Examination of Mr. Ruttons Letter examined VVHere you say Page 9. Sprinkling of Infants is Baptisme that sprinkling a little water in the face of a Child is not Baptism but a cozening shift brought in by Pope Innocent the 3d. what acquaintance you have gott with Popery of late and that Baptizo doth not signifie sprinkling bue Rantizo doth but onely to plunge or over-whelm in water Magisterially spoken Here I must consider first that sprinkling is nought 2. Infant baptisme a cozening shift 3. Pope Innocent the first Author of it To the first baptizo is taken for dipping or sprinkling often as Mat. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall baptize you with the Holy Ghost And pray are not sanctified men rather sprinkled then plunged with the spirit Are we not imperfect here below knowing in part and sanctified in part Again in Matth. 20.22 Christ sayes he has a Baptisme to be baptized with meaning that of his * Est ergo baptisma triplex fluminis flaminis et sanguinis Passion as Paraeus on the place Now Christ was rather sprinkled than plunged in regard of outward man Suppose the Thorns were on his head indeed we read not of their pulling off and Nailes and Spear wounding also yet he was not wounded in each part of his body Jo. 20.25 Therefore this Baptisme rather was sprinkling then plunging And remember how the Parallel lies between John's Baptisme with water and Christs with spirit Act. 1.5 So if Christs giving the spirit compared to powring in respect of the few drops in the Law be rather sprinkling for Christ onely was plunged with it receiving it without measure so was his Water-baptisme or else the Parallel is nothing which the Evangelist from Christ urges But what think you of that known place in 1 Cor. 10.2 All our Fathers * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To dip or sprinkle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To plunge vide Pasor on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these much differ baptized in Cloud and Sea 'T was Water-baptisme yet they went on dry ground some water might sprinkle on them from the Sea as they walked through and a Cloud doth fall by drops as Experience testifies more like to sprinkling than plunging especially considering how little rain falls in those parts where Israel then was if we will believe Travellers or Reason because of the Suns excessive heat drying up the Clouds But what think you of the sprinkling of bloud in the Law so often mentioned Heb. 9.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sprinkled the people Was not it a type of Christs bloud called the bloud of sprinkling Heb. 12.24 And why shall 〈◊〉 sprinkling on Infants signifying Christs bloud shed for them be counted Baptisme since the word will carry it unless you believe 't is the muchness of water and not the sprinkled bloud of Christ signified by Baptisme doth the work Peter was once for a kind of plunging Joh. 13. till better catechized by our Saviour ver 9 10. I am sure the Promise was of sprinkling * Ezek 36.25 † Sanguine Jesu Christi sayes Trem on the place and a Gospel-promise Annotations of Assembly refer us to Ephes 5.26 for a farther illustration of the place Christ gave himself for the Church that he might sanctifie it and cleanse it by the washing of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sowhat sprinkling is in Ezekiel is washing in St. Pauls Exposition and why not sometimes used indifferently since the word Baptizo and Texts of Scripture will hold it out The old Common-Prayer Book allowed of Dipping or Sprinkling if our Climate could at all times suffer it Our great Fonts in England shew our former Custome both have been used Dipping and Sprinkling but no way will please you if Children be baptized which we shall consider anon onely I wonder how the Jaylor and his could be plunged baptized they were Act. 16. 't was night ver 33. and in likelyhood in the Prison into which he sprang with a light ver 29. For though it 's said he called them forth ver 30. that is out of the inner prison into which they were thrust ver 24. yet they are but brought into his house afterwards ver 34. So that the Jaylors houshold came out of the house to the Apostles not the Apostles into the Jaylors house to preach but be it in Gaole or House where was water enough to plunge him and his in so dry a Countrey Did he venture trow to carry them to some River his fear if not his care hindred But had they a large tub of water there and were they plunged How came they being very wet to sit at meat presently with the Apostles rejoycing Nos pro baptismo

Adams Condition IN PARADISE DISCOVERED Wherein is proved That Adam had right to Eternall Life in Innocency and forfeited it for Him and His. ALSO A Treatise of the Lawful Ministry and The manner of Sion's Redemption opened In Answer to a Book of George Hammond a Taylor of Biddenden in Kent who calls himself Pastor of Christ's Church there And affirms that Adam's Sin did bring but Temporal Death on him and all in his Loyns and that all his Enjoyments in Paradise were Earthly That none yet are in Heaven or Hell That the Jews shall return to their own Land and enjoy it That Christ shall reign in Earth a thousand years c. The truth is asserted and proved and the Errours refuted By Hezekiah Holland Anglo-Hibernus Minister of Sutton-Valence in Kent Geo. Hammond's Book is in part an Answer to a Letter sent him from Mr. Rutton about a former Dispute between them about Original Sin c. Who is this who darkens counsel by words without knowledge Job 38.2 Desiring to be Teachers of the Law but understanding neither what they say or whereof they affirm 1 Tim. 1.7 Contentionis quàm veritatis cupidiores Cic. Orar. l. 89. London Printed for George Calvert at the Half-Moon in the New Buildings in Pauls Church-yard 1656. To his benevolous Friend Mr. Maximilian Taylor of Sutton SIR YOu remember how George Hammonds Books were spread in my Parish was it not time for me to look to my people I took his Book and by way of preaching answered and confuted its errours when I remember you took notes covetous to enform your own spirit of the truth What you once heard preached you have here printed by your timely encouragement And indeed though I owe more then my self to many friends in and about Sutton as to your noble Cousen Mr. Edward Taylor of Hollingborn to my ingenious Friend M. Edw. Knatchbull of Sutton to my bountiful Friend Mr. Tho Tyndall to my Cordiall Friend Mr. James Lamb of Sutton yet this Book owes its self to you next to my self of all men under Heaven For it lay by me as a dead thing forgotten till you revived my muse and your encouragements gave life to my Book When Satibarzanes who revolted from Alexander the great challenged any of his Souldiers to fight as George Hammon almost doth the Clergy Erignis an old but spirited man accepted the Challenge with that expression What Souldiers Alexander once had I l'e shew you and at the first On-set slew him 'T is a folly to think to conquer an Anabaptist persuadebis non persuaseris such will take no answer If I can strengthen my own people I am well enough for my thinks ●h●ar Motis in Erasmus saying that to go about to confute Hammon is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to measure the sand c. when I consider the many errours in his Book I am thinking how he might have excused all with that jest in Lipsius si vera dico agnoscite those are rare si falsa ignoscite that 's most of four Book He much speaks against learning Oxford and Cambridge-knowledg 't is wisht he had more of their knowledge that his book might have had fewer errours but in that he is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I finde errours of moment in his book not tolerable in a Common-wealth R. Answ in the Book As that Adams sin brought on him and all in his loyns but temporall death c. Hence no Children eternally lost or need Baptisme yet the Apostle sayes One mans offence brought condemnation on all Rom. 5. were we not by nature Sons of wrath twice dead by nature and otherwise Jude 12. Nay born altogether in sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 9. notwithstanding the Pharisees obrayding the blind man How the whole man was infected is some difficulty but as the blind man said John 9.25 this one thing I know I was blind and now I see and we did once see in Adam and now are naturally miserable poor blind and waked Rev. 3. I confesse all in Adam sinned onely against the first Covenant but that the breach of that Covenant merited no more then temporall death I deny because of Rom. 5.18 That the souls of Adams Progeny were in Adam according to subsistence I have proved not according to essence When the souls were created in disposed bodies is controverted Tract 4. de Anim. rat Quest 1. Pag. 327. yet Eustachius concludes in maribus circa diem a conceptu quadragesimum in foeminis circa octogesimum only excepts our Saviours body whose conception was extraordinary Another errour is holding that actuall sins onely Sum of Relig Pag. 92. make men Vessels of dishonour p. 22. Dr. Usher denies sin to be the cause of Reprobation and that truly onely the means to bring it about Gods decree to be glorified in mercy and justice is the first cause of all Were not some fore-ordained to condemnation Jude 4. read Exod. 9.16 Prov. 16.4 VVicked made for the day of destruction God raised up Pharaoh for temporall ruine but why not for eternall it seems he hated him nay hardened first his heart Exod. 7.3 so persons are reprobated by the means of sin and thousands for onely Adams being by nature Children of wrath and dying out of Christ Again he denies Hell in being at present See Answ in the Book or any in glory as yet contrary to 2 Pet. 2.8 Indeed such an Opinion was once as appears by Revel 14.13 but Reformation cryed it down vers 6. The great Humanist Dr. Fotherbey in his learned book against Atheists given me by a good Friend proves that Atheists are much tormented with fear at their dying hour Mr. Tho Barber of Char● l. 2. c. 13. because of hell And are not all souls of Saints alive unto God Luke 20.38 vvhere are souls departed asleep for so many thousand of years did not Moses and Elias talk with Jesus Matth. 17. I thought Peter knew not what he said it seems it was Moses and Elias who talked in their sleep to Jesus Why did God command a reward at Even to be payd to labouring men Mat. 24.14 since those who labour unto the death for him have no reward till day of judgement I will not much longer trouble you Mr. Taylor but refer you to the book Ep. Ded. to Sr. Tho Moore jamque tuum non meum in the words of Erasmus only when George Hammond or any of that judgement say De vol. Dei that God would save more then he doth believe them not though Matth. 23.37 speak that Language at first sight Lombard or Moulin will enform you that Christ did gather all ordained to life out of Jerusalem ipsis sacerdotibus nolentibus though the Scribes and Pharisees were unwilling to have it so Who can hinder Gods work Isay 53.13 But to end I fear my studying to be brief makes me too obscure I passe by George Hammonds jeeres as telling Mr. Rutton

was their peculier Land whiles they Gods peculiar people now the partion wall is broken down And as for Judahs return to the Land of Canaan the Scripture is flat against it as in Zach. ● 6 I will no more pitty the Inhabitants of the Land and out of their enemies hands I will not deliver them And Jeremy tells us God wil break this people Chap. 19.11 and this City as a Potters vessel which cannot be made whole again Ezekiel is yet plainer Chap. 16.53 55. When Sodom and Gomorrha shall be restored to their former estate and Samaria to hers then shall Judah's Captivity be restored Rossaus p. 375. That will never be Ierusalem sayes Hierom in aternos collapsa est Cineres Indeed the Scepter was to depart from Iudah when Shilo came Their house is left desolate now their Fig-tree cursed and wonder it was their Land by the Romans was sold Here was Digitus Dei who sold no other Land but that sayes Mede But it may well be objected That God promised them a return out of Captivity all his people to wit that he would have compassion on them and remember them Deut. 30.3 Lev. 26.44 Answ Out of several calamities he did and out of the Babylonish Captivity But hithetto they had onely stoned the Prophets and abused his servants but when once they had murdered his son his mercies in returning them were at an end for evermore Hence forward any Text good Reader that promises the Jews a return either understand it out of the Babylonish Captivity or construe it in a Spiritual sense That the Jews shall return to God or out of darkness to light and out of the power of Satan to Christ to enjoy the true Ierusalem and Celestial Land of Canaan And thus Friend Hammond your Texts are answered except that of Esay 60. which speaks chiefly of the glorious estate of the Church under Messias described by the multitude of proselytes and those of chief note and place that should be joyned to it so that the Heathens should bring in their riches and joyn in the service of Christ Hence you perceive that Prophesie must not be taken literally but spiritually thus understand The lews not to enjoy their Temple her opened gates v. 11. to admit proselytes and members and by the City Jerusalem the Church Places which sound literally in the Prophets must be spiritually expounded and applied in the Gospel Thus the Apostle expounds Amos 9.11 in Act. 15.17 You proceed to prove that Israel shall have their Temple re-built at their return because Ezekiel saw a Temple Chap. 41. v. 1. But Ezekiels Prophesie is spiritually to be looked on Read Mr. Th. Fuller l. 5. c. 1. as appears by the miraculous Fruit which never fades Chap. 47.12 And the strange waters in the beginning of that Chapter Now as was the Waters and Fruit so the Temple Spirituall The Temple was a Type which is ended in Christ The Saints are now the Temple 1 Cor. 3. and Ierusalem the Church Gal. 4. I come to examine how the Jewes shall be converted You say Not by a Gospel-Ministry but you greatly erre not knowing the Scriptures For First Rom. 1.16 confutes you where the Apostle tells us That the Gospel is the power of God to Salvation to the Jew and Gentile Secondly There is no other Name under Heaven The Iews to be converted by the gospel by which men must be saved then by the name of Jesus Act. 4. Now die Name of Christ is conveyed to men in a Gospell-way Thirdly the Jews shall through our mercies obtain mercy Rom. 11.31 that is through Christ and his Gospel for those are our infinite mercies therefore without doubt the Jews are to be called by the Gospel and not to wait in their Sacrifices or Temple for Christ Now should not these Jewes be tolerated amongst Christians 1. Because elected Rom. 11.28 and beloved 2. Because Christians owe all to them as having both Law and Gospel by their means and we grow on their Root Rom. 11.18 3. Because Christ left his glory in part for their sakes and he and his Disciples went after them 4. Because they begin to read Christian Authors Rabbi Menasseh Ben Israel quotes August de Doct. Christiana cap. 28. quòd omnes sunt aequé diligendi in his Book dedicated to our Lord Protector pag. 23. 5. They will not sacrifice but at Ierusalem as the same Rabbi testifies p. 22. 6. And are no great Usurers of late Tolleration ●f Jews taking but 4 or 5 per cent as he affirms p. 20. But enough You proceed to tell us that the Witnesses in Rev. 11. are to disswade the Jewes from believing in Antichrist and not so much to preach Christ to them But you do but say it they will never take the Pope for their Messiah and the work of the Witnesses is to draw people from Antichristianism which had over-run all but the Jews were not infected with Popery therefore needed not the Witnesses help to deliver them from him I have general acquaintance with a dozen and half of Commentaries on Rev. 11. And all believe as I remember that the Witnesses work was to reform the Church signified by the Temple Rev. 11.1 2. then over-spread with Popery The Rod like a Reed is the * Word So here your second proof for a Jewish Temple is void † Read my Exposition of Rev. Ch. 11. because the Temple is not literally to be expounded but spiritually Other matters in your Argument are answered above where I proved that by Ierusalem is meant the Church So by the Temple may the Worship be understood and by the Courts the Priests who officiated there as Paraeus on the place affirms Yet Piscator thinks by the outward Court ●n Rev. 11. the ungodly multitude is meant whose time of Reformation was scarce come An easie Trope will give us leave to call the Court the people or to understand the people by the Court. Thus we say the Court of Chancery and Sutton Church though no people be there though not the naked benches or stones make Court or Church I come to your third Argument to prove a Temple because Antichrist shall sit in it 2 Thes 2.4 But none but the ignorant Pastor as he calls himself of the Church at Biddenden took that for a Jewish Temple But for the Church over which Antiechrist raigned as Lord and King too too long of which anon But suppose this a Jewish Temple how doth the Apostle set forth Antichrists tyranny by laying he sate or set up his throne there A poor honour But he as God sits in Templum Del 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Augustine learnedly speaks for a Temple or instead of Temple Qracle Priest and all But Christ has destroyed him partly by the Word and Spirit that breath of his mouth and shall after confound him by the brightness of his coming to judgment Till when Antichrist will in some measure