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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

Titus and so the same word is used Act. 7.10 The King of Egypt did appoint Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word Governour of Egypt where I hope the power was conceived to be in the King not People Which passage Philo Judens renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Dr. Hammond quotes him intimating the power as the Greek words used for Imposition of hands or Setting apart Concerning Ordination pag. 314. imply to be in Titus and the Presbytery not People though I should consent to the Peoples approbation could it well be obtained You 'l say our Ministry came from Rome I answer Suppose once Popery crept into England have we not separated from all their Ceremonies and keep close to the word and shall we not be accepted Or could their Ceremony spoyl the substance But I deny that we are of Rome onely were in Rome or came through it And came not Christ from Adam through sinfull Loyns and yet the true Christ Did not Aarons Priesthood successively come to our Saviours time sed quare through sinful men and yet owned by our Saviour the Priesthood not the Persons who crucified him And may not a Priesthood come undefiled through Rome for matter of substance But I 'le prove we were Christians in England and had Ministers before Romes Apostacies many years Our Histories make manifest The Brittish Church Independent from Rome that Augustine the Monk was so far from being the first Planter of Christianity here that he found Brit. Bishops who did deny obedience to the Chu of Rome as appears by the B. of Bangors Letter to Aug. the Monk desiring his subjection to the Romane Church Notum sit vobis c. Nos esse sub gubernatione Episcopt Caerlegionis super Osca c. And before Sir Hen. Spelman out of the Annals of Gisburn cites thus Concil Anglic. p. 188. and p. 26. Aburbe legionum Meneviam translata sedes Metropolitana tempore S. David Episcopiper Arthurum from Caerlyon upon Oske the Metropolitan Seat was translated to St. Davids by King Arihur in the time when St. David was Bishop where there stood 13 chief Bishops where Consecration was without making any subjection to any other Church And Lanfrank Bishop of Canterbury under William the Conquerour refused to be subject to Gregory the 7. of Festivals of the Church pag. 419. of Rome Of which read Dr. Hammond who pag. 412. proves That Christianity was planted in England in the Apostles time Oregine confesseth That Christianity was in England in his time on Ezek. Hom. 4. And Tertullian affirms here it before his time Some gather som ground from 2 Tim. 4.10 where Crescens is sent to Galatia conceived to be France from whence the Gospel came to us Mr. Cambden tells us from antient Authors that Joseph of Arimathea planted it here but enough to prove that our Original was not from Rome though in after-time the Superstition of Rome crept in amongst us which we have now forsaken and are ordained according to the Gospel-Rules Who desires more satisfaction about Ministers Ordination let him read the learned Treatise of Mr. John Collins Vindiciae Ministerii Evangelici proving That gifted-men should take the Seal of the Church by Ordination as Barnabas and Paul did Act. 13. where the Ministry and not People set them apart as Christ did his Disciples Act. 10.41 And the Greek word when applyed to Ecclesiastical business requires not the peoples consent Read Mr. Vines on 2 Pet. 2. 1. pag. 20 proving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostles ordain Elders without the peoples consenting or giving in Suffrages Act. 14.23 Read Leigh on the Word Yet I am not against peoples choice also where to be had conveniently Read the Diatribé printed 1647. proving that many of our godly Reformers had onely inward Call and Peoples Suffrages now as Election makes a King more then his Coronation so peoples Consent more then Ordination But I forbear knowing that the approbation of the Ministry by reason of their abilities is far beyond that of the people Well! we have Ministers both ways set apart yet the Baptizers own them not But so much in general about Ministers which your Characters caused me to say yet you find fault rather with the personall faults of the Ministry than with their Office The Office is good though a Cataphas or a Judas miscarry in it He amongst you that 's without fault let him throw the first stone The manner of Sions Redemption discovered NOw I come to examine your Sion's Redemption How Sion redeemed in which you plead for the Jews return to their own Countrey Brightman was of that Opinion and that Euphrates therefore is to be miraculously dryed up Rev. 16. In Rev. 16. that the Jews beyond Euphrates may not be hindred in their return This Opinion Paraeus calls godly and probable but not solid Read my Exposition of that Chapter how Euphrates shall be dryed up The Jews promise themselves an happy enjoyment of their Countrey Rab. Men. Ben. Spes Israel The learned Rabbi in his Book dedicated to our longliv'd-Parliament tells us The Rabbi is his book called Israelis that the Ten Tribes live together beyond the Cordiller Hills and the River Maragnon differing in Religion from the Indians in whose Countrey they are Sed parvas spes habet Troja si tales habet For the Readers sake Chap. 9.15 16 17. I shall enlarge my self a little on this pleasant subject The ten Tribes are threatned never to be a people more in Isaiah 7.8 Pray what hope of their return And Hosea tells us of the Ten Tribes God will love them no more as to return them God will cast them away and they shall be wanderers amongst the Nations The Jews return to Judae disproved Yet I believe there is hope of their Call because Rom. 11. and that passage of Tamars Children prove in Gen. 38.28 Sarah might represent the Jew with the scarlet Thred or Sacrifices who first made proffer to serve God as first-born but drew back like a stiff-necked people Pharez in the mean time steps forth Behold the Gentiles call but Zarah was born at last Zach. 10.10 the Jew then shall be a people belonging to God Nay I believe the dispersing the Ten Tribes will be a means to gain others to God upon their Call Hence God is said to sow them among the people good seed shall not perish and they shall remember me in far Countries Now though their return to Gilead and to Lebanon be there it must be spiritual to wit to the Church or Spiritual Hierusalem and that Spiritual Land of Promise Read Annotat of Assembly on the place Book Ch 35. pag. 5. Hence Mr. Fuller sayes of Israel converted Any Mountain shall be their Oliver River their Jordan Field their Carmel Forest their Lebanus Fort their Sion and City their Jerusalem I am the rather induced to believe this because Canaan

not in earth raigning after Death Read my Exposition of that Chapter at large To that of Peter I answer the words may be read thus We in whom dwels righteousness expect a new heaven and a new earth But a word of the renovation of the world and of this new heaven c. and concerning the new Jerusalem Of which George Hammond pag. 151. speaks strangely For he would have it to be a material City but not made by man but God I cannot believe it for what City in the Letter can have twelve Foundations as this has v. 14. Or Angels Porters to a material City as v. 12. Of the new Jerusalem How can gates be made of pearl or how one pearl big enough to make a whole gate and such like improbabilities Neither do I think this new Jerusalem to be that once possessed by the Jews and now newly re-edified Against which George Hammond uses many Arguments But as Mr. Roberts and Mr. Forbes agree On Rev. 22. it may be spiritually taken for the state of the Church after the Jews conversion and after the whore and beast with false Prophet and other enemies are destroyed temporally not damned 1. Because the most precious things in Nature are too abject rather then too high to express the dispensation of grace now at the highest 2. God is said to have his Tabernacle with men ch 21.3 not men with God and Jerusalem is said to come down out of heaven intimating it here below 3. That here is nothing here so magnifiquely spoken which the Prophets have not almost in the same terms uttered of the estate of the Church here in grace Of which read the Authors themselves on that place Indeed I believe a choice time when the Jews shall be converted called Rom. 11 Life from the Dead yet since the day of judgment seems past before this City be seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chap. 20.12 and 21.2 and Whore and Antichrist damned Ch. 19. who were to last till Christs coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.8.1 may believe with Paraeus That this City represents the state of the Church in glory because actualled adorned and sitted for Christ the husband too high for a stare of grace especially considering all tears and therefore enemies nay and sin the cause of tears shall be wiped away yet when the Son of man comes shall he find faith in earth Adorned for Husband and not for Spouse Jerusalem in the Vision might seem to John to come down not locally but in respect of her Originall which is from heaven But enough If we take Ierusalem spiritually as in earth then by new Heaven and new Earth a new face of the Universe may be meant for Scripture by new Heaven and new Earth is wont sayes Mr. Roberts to express great changes in the world Esay 65.17.66 22. Now when Whore false Prophet and Dragon are destroyed here is a new world or new dweling for the new Church The bringing in the Eastern Kingdoms to the Faith and destruction of all enemies of the Church may wel be called A new Heaven new Earth But Read Engl. Annot. Diodat Key of the Bible on Rev. 21 if by New Jerusalem we understand the state of glory then by New Heaven c. we understand Heaven and Earth literally by fire to be renewed according to Peter and according to Rom. 8.21 22. the hardest text in Pauls Epistles says D. Hackwel in Ap. the whole Creature groans c. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I expect Sun and Moons restoring to more light Esay 30.26 for reward of their unwearied labor though you will have Earth dark hereafter page 22. And I believe Sea may be restored though not with raging waves c. to stand as a Monument of Gods wisdome mercy and power And I believe the Sons of God in glory may visit these But to expect restoring of each Tree Leaf and Grasse nay or beasts in what sence you please for which you argue p. 154. is too carnal and beastly if well examined they are not capable of glory but in their time shall be freed from bondage the Heaven and Earth Sun and Moon shall have that glory they are capable of but I must be brief Read my Expol. of Rev. Chap. 21. for further satisfaction Thus I have done Friend Hammond as to the substance of your Book I intended not to answer every trivial Objection or to open each Text impertinently quoted by whole Centuries nay forced together like Sampsons Foxes I have civilly given them quarter being violently forced to take up arms against the Truth to return to their proper place in the book of God to assert that cause God at first commanded them I will not instance in any to shew your ignorance or discredit your knowledge onely that last text of Esay 11. The Lyon shall eat with the Oxe you produce unadvisedly to prove the restoration of Beasts if I understand you which is understood of the most peaceable government of the Lord Jesus in changing our savage natures and making us submit freely to his yoak Several passages in severall pages of Geo Hammond's Book briefly answered To all the rest of your Book I shall speak but in few words And first to that place in p. 149. That as Adam had his Earthly Paradise so shall Christ have his heavenly upon Earth which is the new Jerusalem To which I shall agree if you understand the even glorious condition of the Church here below upon the Call of the Jews by the new Jerusalem or that glorified condition of the Church above for Adams Paradise was to represent the Celestiall in which the Apostle was 2 Cor. 12.4 but a temporal Paradise I deny as well as Christs temporal raign And when p. 154. you talk of the whole Creations re-enjoying the condition that it was in once in Adams Innocency you speak without book for Rom. 8.21 22. cannot hold it I ask you shall every Beast be so restored The world is not able to contain them no more then the Trees can hold every branch or leafe or the fields every former grass But shall onely those Beasts have this priviledge who are alive at the last day Pray why should these have such a priviledge above their fellow-Creatures and Partners in bondage The World Heaven and Earth shall be restored to their primitive glory and better But doth God take care of Oxen 1 Cor. 9.9 but in page 159. you affirm that Man and Beast must have a more quiet and peaceable time for this is a time of persecution Answ Man shall hereafter hardly here below For Christ Mark 10.30 tells us Saints have all here or Grace Faith c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is † instar omnium with Persecution but hereafter Eternal Life here 's little peace though towards the end the Sea figuratively shall be no more that is troubles as formerly according to them who by Jerusalems coming down from Heaven hold the Ghurches even glorious and peaceable condition after her enemies destruction To what you say in page 141. about the Saints possessing the riches of their Enemies as true heirs to the riches of the world I say this is a pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but false doctrine For though Christ restored onely the Elect to Celestiall priviledges yet he restored all to Temporal Hence he gave Mount Seir to Esau as really as Canaan to Israel And Luk 16.25 the Glutton is said to receive his good things And indeed why should they be barred from Temporals who have no share in Eternals p. 168. You say that Nationall Congregations are not called the Church of Christ nor her Ministers Christs Ministers and therefore you expect another kind of Preaching to convert the Nations towards the end of the world National Ministers are called the Angels of the waters as those waters are expounded Read my Expos of Rev. 16. Rev. 16.5 and and 17.15 O profound Doctor But did not Christ bid his Disciples † 5. 17.15 about Angels of waters discipulize all Nations Matth last May there then not be a National Church and National Ministers in a good sense Pray how came so many Nations converted and by whom if not by Nationall Ministers Such Teachers as you were not then in being and 't is well if ye are not now born too soon And thus Friend Hammond I take my leave of you and your Book which like the Apples neer the Asphaltite-Lake Solnius ca. 48. seem choice and pleasant but being handled moulder to dust or nothing Febr. 6.1655 FINIS