to the end it shold bring any man to saluation by working thereafter but to make more plaine and manifest mans cursed and lost condition Deut. 27.26 Gal. 3.19 And the law of Ceremonies As circumcision the Pascall Lambe Gal. 3.21 The land of Canaan Ierusalem the Temple the Altar the Priesthood the Sacrifices and Ceremonies whatsoeuer Were not giuen them to the end that in them and by the obseruation of them they should gaine life and saluation But they were giuen for a time to teach Israel the substance contained in the Testament of life And did preach vnto the faithfull seed of Abraham the spirituall land of rest Gal. 4.2 which they entred into by vnhardening their hearts and hearing the voice and Testament of mercy with all the children of Hagar I meane the vncircumcised in heart vtterly reiected as they doe still to this day Mar. 13.30 Mat. 24.34 for the same generation remaineth still euen the bond-womans children and their mother also And I am in feare of you Master Smith and of your children for you haue runne your selues vpon the same rocks with thē iustifying your selues vpon your carnall obseruations framing a carnall regeneration and faith which may faile men like vnto them which put confidence in works and obseruations of ceremonies which neuer could saue them And as the bondwoman and her children did increase and get the vpper hand in the Church of the Iewes so that the bondwoman got the name of the married wife and of child bearing and the free woman with her children troden in the dust and as a widow forsaken was she accounted and as a woman that had neither husband nor children euen so it is now And as Ierusalem that then was did an swere to Sinai and Hagar the mother of bondage In somuch as her children did match theirs in hardnesse of heart and vnbeliefe persecuting the sonnes of the free woman as Ishmael did Isaac and Esau Iacob Gen. 21.9 Gen. 27.41 and as they did in the wildernesse whose carcases fell I say as Ierusalem persecuted the Prophets and killed them scoffing and deriding the free womans children Yea though hee were their King euen Dauid Luke 23.35 Mat. 23.29.30 or Christ himselfe the free womans eldest sonne and is therefore saide to bee in bondage with her children as Hagar was with her sonne And as they doing the same workes that he did were cast out with her sonne from inheriting the promise with the childrē of the free woman euen so it is now For the Serpents seed is yet aliue the bond-woman hath many sonnes though the free woman hath few or none to be seene Ismaels brethren haue had the vpper hand a great while euen among Christians as they had among the Iewes And their mother hath the praise of child-bearing still as shee had then And Ierusalem from aboue the free woman and her children despised and troden vpon like a streete as they were wont to be Reu. 11.2 by such like obseruers and Pharisaicall boasters who pretend obedience and sacrifice as much as euer did they who are likewise in most cursed bondage and must also bee cast out with them and shall not inherit with the free-womans children nor enter into rest with them But lerusalem from aboue is free As she euer was from the beginning and is the mother of vs all euen of Abell Henoch Abraham Dauid the Prophets the Apostles and all that euer are and shall bee saued And although shee be as no body and no where in comparison Esa 5 4.1 Yet as Esaiah said vnto her in his daies and as Paul said vnto her in his time Gal. 4.27 so be it said now and still Reioyce thou barren that bearest no children breake forth and cry in ioy thou that bearest not for the desolate hath many moe children then she that hath an husband And this is the trueth of the matter These are the two Testaments And these are the two seeds To wit the law of Commaundements giuen vppon mount Sinai which gendereth to death and bondage And the law of life giuen on mount Sion which gendereth to rest and liberty And the cursed generation of Caine and Ismaell the seede of the one and the blessed generation of Abell and Isaack the seede of the other And so the Scriptures and truth is the same from the beginning to the end of the world And the two Testaments do remaine still yea euen that Testament figured by Hagar and Sinai and the children of bondage figured by her sonne And the curse also doth still remaine and is not taken away by the Crosse of Christ from any of Hagars children But onely from the children of Sara the faithfull seede And Circumcision was not a seale nor signe of any other couenant whatsoeuer but of the Circumcision of the heart and the righteousnesse of faith and mercy couenanted first to Adam then to Abraham and so from time to time renewed And at last confirmed by the Mediator himself and by his death vpon the Crosse who hath made all things cleare and manifest vnto vs if we had but spirituall eies to see them But hee came to saue and to seeke out all the lost sheepe leauing the ninety and nine euen all Hagars proude sounes who thought them selues wise and safe enough Euen so now This is the iudgement which the Lord hath sent into the world Ioh. 9.39 and it is meruailously seene this day The blinde doe see and they that see are made blinde Not the rich nor the full but the poore and the empty receiue the Gospel And now Master Smith whereas you would disproue the argument drawne from circumcision to proue the baptising of children by your doubtfull speech of mistaking the couenant and by your vnsound distinguishing the two Testaments which is your first and principall ground whereon many of your other reasons doe depend It may now be well seene that you are the man that doe mistake For I pray you tell me where you will bestowe circumcision and of what Testament will you make it a seale If you take it away from the new I estament made with Abraham and his seed by promise Will ye bestowe it on the law of commaundements giuen on mount Sinai and the sonnes therof I pray you then which doth it seale vnto them perfect holinesse which they neuer had but altogether the contrary Or did it seale the curse which saith Cursed is euery one that continueth not in all these thinges to doe them which indeede most iustly did belong to all such seruants to sinne and bondage and rebels to grace As all Abrahams carnall seede borne after the flesh were I think you dare not affirme any of these But it should seeme you meane it sealed a blessing vnto the carnall seed and not a curse Say you so M. Smith Then where are you now you haue left the olde Testament For therein lieth no blessing But cursed is euery man
thy brethren and seeke his loue as before with all courtesie and meekenesse of exhortation and if he still resist thy loue and vtter wordes of scorne against thee or reuile thee as enuie cannot hide it selfe Then can that one or two witnesse against him and will if that he will not heare them neither but first let them also admonish him that so euery word that he speaketh euill against thee or the light in thee may be confirmed And if he refuse to heare them tell it vnto the Church if he refuse to heare the Church also let him be vnto thee as an Heathen man and a Publican that is If hee still like a scorner refuse to giue eare and to receiue instruction at the handes of that one witnesse with thee or two tell it to the Church These he hath made Pillars in his house and they shall goe no more out Reu. 3.12 that is to those little ones borne of God being gathered together in my name who onely haue this priuiledge to be my Church and Pillar of truth for if there were fiue hundred brethren more beside the little humble ones yet none can iudge this cause but they This Church doth neuer condemn the inocent and let the guilty goe free This Church neuer decreed lies and condemned the truth And if he refuse to heare this Church let him bee vnto thee no longer as a brother and a fellow partaker in the common things of the kingdome wherein before he did and might take part with thee as a disciple of Christ but let him be vnto thee and vnto all the Church euen as a Heathen that beleeueth not the truth of the Ghospell and as a Publican that professeth the practise of sinne Verily I say vnto you Ver. 18 whatsoeuer you binde on earth shall be bound in heauen and whatsoeuer you loose on earth shall be loosed in heauen for to you it is to whom I haue giuen the Keyes of the Kingdome of Heauen as well to binde them that sinne against you and the Conenant of loue written in you with the bond of death and to shut the gate of mercy and loue against them as also to lose the bonds of iniquity and the cords and chaines of their sinnes that do repent and to open the gates of my kingdome of mercy life vnto them so that whatsoeuer ye binde on earth is bound in heauen and whatsoeuer ye lose on earth is losed in heauen For if he escaped not that despised him that spake on earth how should he then escape that despiseth him that speaketh from heauen And as he died without mercy vnder two or three witnesses that despised Moyses law Much more lamentable and fearefull is the condition of him that despiseth that law and couenant of grace whereby his soule should liue resisting the voice of the bride and of her children which sought his good How much greater is his bondage and sorer shall his punishment be that is condemned by that Church where the Prince of the couenant doth sit of treason against his bloud by the testimony of two or three witnesses It had been good for that man if he neuer had beene borne And better for him after hee was borne that a milstone had beene hanged about his neck and throwne to the bottome of the Sea before he fell to despise the Lord in his Sanctuarie and to resist his spirit of grace in his little ones Againe verily I say vnto you That if two of you my brethren that beleene in me Ver. 19 agree in earth vpon any thing concerning my word and the meaning thereof either for the sentence of death to the disobedient or mercy and life to the returned sinner whatsoeuer ye shall aske the Father in my name if it be life for him that sinneth not vnto death or whatsoeuer else is necessary and good for the kingdome he will giue it you For Ver. 20 where two or three be gathered in my name there am I in the middest of you what will hee not therefore giue you for my sake Aske and ye shall receiue that your ioy may be full These are priuiledges belonging only to those little ones that are born of God who haue their parts in the first resurrection against whom the gates of hell shall not preuaile nor yet the second death But there was euermore an Israell after the flesh which persecuted that Israell which is after the spirit and shall be to the worlds end For this generation shal not passe away till the Lord himselfe come Mat. 24.34 And if there were not an Israell not of God Paul would neuer haue said To the Israell which is of God And if there were not an earthly Ierusalem he would neuer haue told vs of a heauenly Yea there were two Ierusalems in all times Two Israels in all ages two mothers two test aments two seeds euen from the beginning As Caine and Abell Ismaell and Isaack Esau and Iacob Two lands of Canaan heauenly and earthly Two rests carnall and spirituall As it is written saying To day if ye will heare his voice harden not your hearts least ye enter not into this rest Euen then while they were in possession of the earthly rest Heb. 3.15.16.17.18.19 which by vnhardning their hearts and hearing his voice they might haue entred into Euen the same way which euer was still remaines and shall doe to the worlds end Euen the same rest the same heauenly Ierusalem the same congregation of the first borne the same holy City the same Church which hath had in it at all times the same power from God to binde and loose to remit and to retain sinnes And this is the bride the Lambs wife This is she to whom is granted to be cloathed in white aray And these are they that watch and are sober attending with their Lampes burning to meete the bridgeroome their husband These all vnhardened their hearts and heard his voice and entred into his rest The rest and peace with God rest to their soules euen that rest which is said to remain to the people of God Heb. 4.9 And whosoeuer entred into that rest did first heare his voice that is receiued the word of faith And whosoeuer receiued that word of faith did first vnharden his heart that is did first repent was lost and dead crying and bewailing with an vn-vtterable desire of life his sinnes death and these are the dead which heare the voice of the sonne of man and liue Ioh. 5.25 And this is that one baptisme spoken of and is called the baptisme of repentance Acts. 19.4 Mark 1.1.2.3.4 and the beginning of the Gospell the preparation to the word of faith That one faith spoken of and they that are borne againe of these two Mat. 3.3 Ephe. 4.5 haue all receiued that one spirit spoken of euen the spirit of adoption and are all seruants vnto that one Lord and children to that one God their
the same works being foule within and doe make one and the same generation with them and with all such heathen in the world being vncircumcised in heart like them To fulfill the word of the Lord which saith Reuel 8.24 That in her should be found the blood of all that euer for righteousnesse were slaine vpon the earth Prouing indeed that all that are vncleane in heart and doe the same workes doe make one generation be they what they will These are all the euill seed the children of the wicked and of the bond woman This is Hagar and her sonne which must be cast out These are the serpents seed that neuer did loue the seed of the woman But you Master Smith vnderstand not these things so you shut out Hagars house from these times you will haue the Church of another fashion you will haue it of your owne building you like not the frame which the Lord alloweth you will not haue so many sorts of vessels in the Lords great house 2. Tim. 2.20 as the Scriptures doe speake off and yet you will haue more in his little spirituall house then the Lord alloweth You will not haue vessels of gold of siluer of wood and of clay some to honour some to dishonour in his great house together in commons And yet you will haue vessels of dishonour to partake in the peculiar things pertaining onely to his little house Mat. 16.18 and to be of it But the best is the Lord hath not made you the builder of his house hee meanes to build still as hee hath euer done his little spirituall house himselfe Luke 12.32 Reuel 21.27 hee will haūe the vessels thereof all of gold and siluer prepared to honour build you and prepare the other of wood and clay for although this great house be all one in commons yet it is two in specials which shall be more at large distinguished hereafter But wee will first see what fashion your house is of You say all that you baptise are first borne againe and being borne againe and baptised they are all Citizens of the heauenly Ierusalem and the Congregation of the first borne the peculiar people and holy nation those returned little ones which the Lord spake of And that none but such ought to be baptised Mat. 11.14 and that whosoeuer is baptised before he is reborne of the spirit that baptising is Antichristian and must be reuoked He must first be a new creature and then rebaptised And yet you say some of these may fall away and perish This is your Church you say and so it is constituted Indeede you haue framed it finely but it will not stand The foundation is sand and the toppe is so light that the winde will carrie it away to perish for so you say and it may well be for an errour in the ground worke doth argue slight worke in the raising and finishing for he that is carelesse in laying the foundation of his house will surely be very negligent in the framing and ending thereof and if a skilfull workeman should search that house he should doubtlesse find many vnsound ioints therein Obiection But some man perhaps will say that Master Smithes foundation is very sound and sure for hee begins with regeneration and hee will haue none baptised into his Church till hee be borne of God and who can lay a more sure foundation then this Indeed a faire shew it makes Answere but we will search it from the toppe to the bottome for though he that builds a house doth first begin with the foundation and bottome thereof yet he that will pull downe that house had neede first begin at the top Therefore wee will search it from the top to the bottome and by that time I hope wee shall see whether it bee sound or no. Your conclusion is that some of your Church may fall away and shall perish and yet you say they are all of them those little ones whom our Sauiour speaketh of this is euen as contrary as saluation and damnation for the same Lord saith It is not the will of your heauenly Father Mat. 18.14 that one of these little ones should perish but your will is they shall The Scripture saith Heb. 12.23 that the Congregation of the first borne are written in heauen but you say some of them are written in hell Christ saith the gates of hell shall not preuaile against his Church and many other most sure promises that the second death shall take no hold of any one of the least stones thereof Reuel 20.6 but you dare boldly affirme the contrarie And yet you will baptise none but such as are borne a new you say and that none ought to bee baptised but such a litle one which is the beginning foundation of your building And how contrary are these things How weake and rotten is your worke from the top to the bottome For whereas you say that none ought to bee baptized but they must be first borne againe it is vtterly false for the Scripture saith that Iesus made baptised moe Disciples then Iohn And it saith also Iohn 4.1 John 6.53.60 that when the Lord told them that except they did eate his flesh and drinke his blood they had no life in them which is the chiefe and principall point of regeneration they answered It was a hard saying who could indure it which proueth euidently they were neuer borne againe and yet baptised for euery Disciple was baptised And they were Disciples the text faith and whatsoeuer he were that did subiect himselfe to learne and came into the fellowship was one of the disciples though he were not one of the new borne babes These things are as cleere as the light throughout the scriptures but you being ignorant of the Scriptures through your wisdome would delude vs with doubtfull and double speeches as you do some innocent as I hope and vpright soules that depend vpon your wisedome and skill whose consciences I perswade my selfe doe tell them al is not well You striue so much to make your Church differ from the Church of the Iewes because you mistaking would haue the whole estate of the Iewes Church containe the bond woman and her sonne and the whole stateof the Gentiles Church to containe the free woman and her sonne so that you will haue your Church not onely to differ from the Iewes Church but from the very word and practise of Christ and his Apostles and from the Church that then was You will not haue a sonne of the free woman in the Iewes Church nor the sonne of a bond woman in the Gentiles Church but all must shew forth the fruits of regeneration that ought to be baptised and so consequently being all reborne and baptised must needs bee the children of the free woman What a Laborinth haue you brought your selfe your company into You will haue all your Church to be the spirituall seed of Abraham
They were strict in all small common things but the weightie matters they left vndone mercy and iudgement they ought to haue looked into 1. â—win 11.31 Mat. 5.7 which proueth men blessed as it is written If you would iudge your selues you should not be iudged And blessed are the mercifull for they shall obtaine mercy But you say Obiection A man may be borne againe to you though he be not borne againe to God for we iudge as farre as we see by his fruits If we iudge him worthy of baptisme he is then borne againe to me you say I pray you is there one new birth to you Answere and another to God will ye haue a man borne againe and againe will ye haue two regenerations one to you and another to God one essentiall another in shew Ioh. 3.3 The Lord saith Except a man be borne againe meaning once of water and the holy Ghost he cannot enter into the Kingdome of God Not twice once to you and once to God But you iudge as far you see you say but why iudge you farther then you see tell me that For you say without exception that all those whom you haue rebaptised are reborne of repentance and of the holy Ghost Mat. 3.11 according to the meaning of the Scriptures And yet you say that some of these may fall away and perish for euer Is it possible that a man may bee borne of God and perish for euer It is as possible the word of God should perish which saith blessed and holy are they that haue their parts in the first resurrection for they shall not be hurt of the second death Reu. 20.6 I beleeue that some of those whom you affirme borne againe shall perish for you affirme you know not what If ye were guided by God and his trueth which is his word you would not affirme any man to be borne of God except ye were sure of it verily nor yet deny any to be borne of God except ye were as sure they are not But you boldly affirme some to be borne againe which are not and as boldly denie many that are in that you iustifie your selues and exclude all others from beeing to you borne againe Wisedome if you had harkened vnto her Pro. 2.4.5.6.7.8.9 would haue taught you to haue iudged better For she giueth great vnderstanding to her children both sound and sure They doe not iustifie that which shee condemneth nor condemne that which shee iustifieth Neither dare her children condemne though shee condemne except she reueale it vnto them nor yet iustifie though she iustifie except shee declare it vnto them But if she reueale it then they dare speake Joh. 20.23 Mat. 18.18 and what they say is done what they bind is bound and what they loose is loosed But this error of yours doth arise from this false ground which you haue laid namely that no one may be baptised that is not first a new creature reborne of the spirit and sealed therewith vpon which ground also do almost all your other errors depend but I think it is sufficiently proued already that baptisme hath beene administred by Christ and his Apostles to many Disciples who were not born again yet because I will make it more plaine I will set downe some more examples for that purpose It is written Act. 20.41 As many as gladly receiued the word were baptised It is written againe the thornie ground receiued the word with ioy therefore the thornie ground was baptised It is euident also that the stonie ground was baptised Mat. 13. All these were or might be baptised and the high-way-side also for they both receiued the word in their hart And who is not glad of that which he receiueth in his heart And it is cleere as day but that men will be so wilfully blind that people were baptised presently as soone as they did beleeue and receiue the word to be a truth without any further testimonie of other fruits as appeareth by the Iayler Act. 16.33 who was presently baptised with all that did belong vnto him And who is so blind so much as to thinke that they were all instantly borne againe but he that neuer knew what it is to be borne againe I dare boldly say here are ten thousand in England that doe beleeue more Acts. 8.13 then the most of the Iaylers houshold did beleeue And what did Simon Magus beleeue more then the Gospell to bee truth and many thousand moe that were baptised by the Apostles themselues Actes 2. But if you did vnderstand one thing which was done by the Apostles you should easily bee deliuered of this error And that is this There was a second supplie made by the Apostles after the first preaching of the Gospel and baptising them whereby they were refined and purified such of them as in whom the first seed of the word tooke deepe root as appeareth by Peter and the Church of Samaria who were baptised of the holy Ghost by the laying on of the hands of the Apostle after they had beleeued and were baptised by Philip. Actes 8.17 Others also that came to the Apostles who had beleeued and beene baptised were afterwards baptised of the holy Ghost in the name of Iesus Actes 19.5 6. And this is it which the Scripture intendeth which saith Mark 16.16 whosoeuer beleeueth and is baptised shall be saued meaning by baptisme there the baptisme of repentance and of the holy Ghost As if the Lord had saide whosoeuer beleeueth the truth of the Gospel and is regenerate shall be saued Baptisme cannot be vnderstood in that place of earthly water for then Simon Magus must needes be saued for he beleeued and was Baptised with that water And also another time there came Certaine Disciples to the Lord asking him who shouldbe the greatest in the Kingdome of heauen The Lord answered them to this effect Doe you come to aske me who is the greatest in the kingdome of heauen Matth. 18. and your selues are not so much as entred into it yet Meaning by the kingdome of heauen that little spirituall house whose vessels are all of gold and siluer where is ioy in the holy Ghost and great rest and peace not that great house which is before described for in that house they were already The Lord takes a little child and sets in the middest of them I tell you saith he though you doe beleeue the truth of my word and are baptised and be my Disciples yet except you become conuerted and reborne as this little child you shall not so much as enter into that kingdome of heauen wherein I bestow my secrets and greatest treasure Whereby it is euident as also by the other examples and many moe that might be shewed to this purpose that many did beleeue and were baptised before they were returned and became as little children contrary to your false ground Master Smith whereon dependeth the whole frame of
and it answereth to Ierufalem which now is and she is in bondage with her children But Ierusalem which is from aboue is free which is the mother of vs all c. The meaning is That as there were two feeds euen from the beginning the seed of the serpent and the seede of the woman Gen 3.15 figured by Adams two first sonnes Gen. 4.3.4 Caine and Abell Caine going before with his sacrifice Abell comming after with his The one the sonne of the serpent the other the childe of woman the one the childe of the lawe of death the other the childe of the Testament of life for these two Testaments were before either Caine or Abell came to offer their sacrifice and were figured by the two trees that were in the midst of the Garden Gen. 2.9 the Tree of knowledge of good and euill representing the law oftenne commanddements For to the tenne comandements the tree of knowledge of good and euill one curse belonged viz. Reu. 2.7 Thou shalt die the death And the Tree of life representing the Testament and fruite of life as the Lord himselfe proueth when he saith To him that ouercommeth wil I giue to eate of the tree of life which is in the middest of the Paradise of God And as God did set before Adam life and death to chuse and he chose death to himselfe and all his posterity Gen. 2.16.7 so yet still and againe God hath set the same before vs as Moyses saith Behold Deut. 11.26 Deut 30.11.12.14.15 I haue set before you life and death curse and blessing to chuse And as Adam chose death euen so his generation for the most part chuse rather death cursing Rom 10.6.7.8 then life and blessing and are the bond-womans children and so will be like Caine and Ishmael I say as God did prefigure the two Testaments Gen. 19.10.12 and the two seeds to Adam and his feed vntill Abraham So did he then renew his couenants to Abraham figuring them by Agar and Sara and their seed by Ishmael and Isaack Which thing me thinks you M. Smith should not be ignorant of seeing you take such great matters vpon you Now these two sonnes doe not represent the naturall Iew Deut. 10.17 Iob. 34.19 Act. 10.34 35. and the naturall Gentile but the Spirituall Iewe and the Spirituall Gentile for God respects not of what Nation a man be of so he feare and seeke him his couenant shall be vnto him wheresoeuer he be as the Apostle proueth saying Rom. 2.14.15.16.26.27.28.29 If the Gentile doe by nature the things contained in the law that is be circumcised in heart he shall be found a Iew when the Iew circumcised in skinne but not in heart shall be found a Gentile For he is not a Iew that is one without but hee is a Iew that is one within and that is not circumcision that is on the skinne but that which is in the heart And these are the two seedes figured by the two sonnes Ishmael and Isaack and are not tyed either to times or places or Nations but are in all times and of all Nations wheresoeuer lesse or more Now the mothers of these two Children are said to be Hagar that is Sinai Gal. 4. and Sara that is Sion Ierusalem from aboue The one representing the Testament of commandements the other the Testament of mercy the one death the other life the one cursing the other blessing and these are the onely two Testaments of God And whether of these two you make circumcision to be the seale or signe of I cannot tell To be a seale of the promise of life or of any thing pertaining thereunto you flatly deny And to bee a seale of the commandements or of the curse pronounced with them Is as contrary as cursing blessing For circumcision was giuen to Abrahā as a seale of the righteousnes of faith Rom. 4.5 Psal 32.1.2 Rom. 4.11 which God performed not onely vnto him but to all his spirituall children as wel Iewes as Gentiles not only since Christs death but long before Not that circumcision did seale all Abrahams naturall Children to be the Children of promise nor yet any one of them nor Abraham himselfe But it was giuen as a seale not of their faithfulnes to God nor yet to seale their saluation vnto them but to seale God his faithfulnes in his promise to all those of Abrahams Children that vnhardned their hearts like Abraham Rom. 8.15 Whether male or female Iewe or Gentile which hee sealed in their hearts by his spirit of promise whereby they all cryed Abba Father And as the rayne-bow doth confirme Gods faithfulnes to the world not mans faithfulnes to God Euen as Baptisme now is a seale not of euery ones saluation that receiueth it but a seale of Gods faithfulnes in his Couenant of mercy made to all Abrahams seed baptised and circumcised in heart like him which he sealeth vnto their hearts by his spirit of promise not by baptisme And so baptisme doth come indeed truely in the roome of Circumcision not that Circumcision was a type of baptisme but they are both types of one truth which is Circumcision or baptisme in heart As Hagar and Sinai were of another truth Euen of the Testament of Commaundements which was giuen vpon mount Sinai which gendreth or increaseth bondage Which answereth to Ierusalem Ierusalem to it not because it should be so but because they would bee so Chusing rather to be Hagars sonnes Children to Sinai which begetteth and bringeth forth to death Heb. 3.16.17.18.19 Heb. 4.2 then children of Sara and mount Sion which bringeth forth to life For as it is written the Gospell and word that is preached vnto vs was also preached vnto them but the word which they heard profited not them for they when they heard it prouoked him yet not al but with whom was he displeased forty years euen with those that hardned their hearts and wold not heare his voice Euen Hagars sonnes And as Dauid cryeth out to them of his tnne Psal 95.8 saying To day if ye wil heare his voice harden not your hearts as in the prouocation For the most of all Abrahams naturall seed which possessed the earthly Ierusalem and earthly Canaan did chuserather to bee the children of death and bondage figured by the bond woman and Sinai Then to be children of life and liberty figured by mount Sion and the free woman being all for the most part of them Rom. 10.3 ignorant of the righteousnes of faith sought altogether to establish their owne righteousnes framed according to the Law of commandements as they pretended which neither they nor their fathers did euer keepe Ioyning therewith the strict obseruation of the Ceremoniall law supposing their whole life and saluation consisted therein which were both giuen to another end then that which they intended For the Law of commandements was giuen Rom. 7.8 not
of iust and perfect men and to Iesus the Mediator of the new testament and to the bloud of sprinkling that speaketh better things then that of Abell whose bloud cried vp to heauen not for mercy and pardon but for iustice and wrath against Caine his naturall elder brother but indeed Ismaels eldest brother in euill he was And now I hope by this time you see what the two testaments are and also what the law of ceremonies were what the land of Canaan and Ierusalem did intend and to whom it was promised and for whose sakes it was giuē for an inheritance for whose sins for what sins it was made desolate you haue seene also the two testaments truly distinguished and the two seeds also and what they are according to the measure of grace which God hath giuen me I hope you see also that circumcision did not seale the testament of ten cōmandements to any nor yet the curse that went with them nor yet the law of ceremonies nor yet did it seale the land of Canaan Ierusalē to the carnal seed But it signed sealed the new Testament that was deliuered to Abraham in these words Gen. 17.4 Rom. 4.17.18 Thou shalt bee a Father of many Nations which could not be vnderstood of a carnall but of a spirituall seede And I will bee thy God saith hee and the God of thy seede after thee meaning that seede which should walke before him and bee vpright as was and did their father Abraham and keepe his couenants Gene. 17.1 circumcising not the skin but their hearts the true seale of the righteousnes of faith confirmed vnto them by the spirit of promise signified by that other vpon the skin And then he would giue them not onely the land of Canaan but that Canaan of Canaans the land of true and perfect rest for an euerlasting possession and be their God for euermore And now tell vs Master Smith why may not baptisme of the element of water be administred to children as well as circumcision being but a rudiment as circumcision was If Timothy might be circumcised to no end but to please the Iewes in hope to winne some of them why may not children be baptised with this hope and to this end that they might become Christians and be borne againe If a sonne that was at the point of death was restored to his perfect health at the request of his father that beleeued by the power of Christ why should not children bee baptised at the request of their parents which beleeue by the hands of his seruants seeing that baptisme is neither able to heale a body nor yet to saue a soule Indeede seruants are very apt to thinke themselues wiser then their masters for when they brought little children to Christ his Disciples being very ignorant then of the Lords bountie forbad them that brought them Mat. 19.13 disdaining that a little child which they thought capable of nothing should be brought to Christ as if he would regard it whereas the Lord contrary to their expectation rebuking them saide Suffer little children to come vnto mee and forbid them not for of such is the kingdome of heauen Mar. 10.13 14 15 16. and laying his most holy hands vpon them blessed them And here I would know of you Master Smith whether the hands of Christ were not more holie then any water in England or Holland and whether the blessing he bestowed one those children were not greater then any grace or blessing that water with your hands and words can conferre to any on whomsoeuer you can bestow it I thinke you will acknowledge and all men else that Christs hands were holier and his blessings greater If then children were capable of the greater why not then of the lesser If Christ made choice of a little child before all other to represent and signe forth the conuersion and new birth which baptisme also doth prefigure and signifie why may not these two signes well and lawfully be ioyned together seeing they are both as Preachers of one truth you wil haue a child capable of the mark and Character of the beast and yet you wil not haue it capable of the Elementish baptisme againe you allow the forme of baptisme vsed in England but you call it the marke of the beast onely because it is applyed to a little child whom you compare to a tree a mad-man and a foole And thereby it doth follow that the marke of the beast doth wholy depend in the child for the forme you iustifie The matter which you call the child you onely condemne and lay to it charge that it doth receiue an indelible marke of the beast A lacke poore child thou hast a worse enemie now then the disciples who forbad thee to come to Christ What a monster would you make of a little water and a litle child shall I tell you Master Smith if this be the marke of the beast you are the beast for there is no beast in the world doth giue this marke but you and your fellow Anabaptists And as I said before Acts 16.3 if Timothy might be circumcised after circumcision was abolished by the Crosse of Christ at which time whosoeuer receiued circumcision as a thing necessary to saluation depriued himselfe wholy of the benefit of Christ I say Gal. 5.2 if Timothy were circumcised being a Christian one to whom it belonged not onely to please the Iewes in hope to win some of them and yet sinned not How dare you thenlay this heauy burthen vpon a child although baptisme did not belong to it as you say that it cannot bee baptised but it receiueth the marke of the beast and is culpable of the wrath of God and to be tormented in fire and brimstone for euermore poore children if this bee true vnhappy be you aboue all creatures seeing so many of you die in your infancy with the marke vpon you vnrepented of for which you shall be tormented in hell fire and brimstone whereof ye are as innocent as the child vnborne O miserable law and miserable consequent God forbid it should bee so rather the lawmaker if he repent not shall be cast with all such maker of lies into the lake of fire and brimstome which is the second death What a Iew Master Smith and worse then a Iew what a law maker and a law of bondage aboue all bondage O touch not wet not eate not death is at the dore What such a great man as you afraid of bug-beares Ah Master Smith giue ouer childrens play now you are a man and a man that should bee wise Consider things rightly be not so hasty say little but say well learne to come like one of these little children Mar. 10.15 whome you condemne weepe and lament for your sinnes and scorne it not Be meeke and of a lowly heart and disdaine it not forbid not little children to be baptised with water on the Skinne of whom you
effects and beginnings for the raine doth fall on all and the Sunne shines without respect Yet when the fruite doth appeare after this generall blade Mar. 4 28. whereby the good ground is knowne from the bad as the wheat is from the tares and after this generall raine and sun-shine the good ground like good trees doth bring forth good fruit There doth appeare so great a difference betweene them as is betweene end and beginning betweene first and last betweene the blade and the fruite Betweene the kingdome compared to a Net wherein all sorts of fish is caught both good and bad and the kingdom compared to a field wherein lay a treasure hid of so great worth Mat. 13.44 that whosoeuer could get possession of it though it cost him all that euer hee had if it were neuer so much yet should his gaine be great and infinite And betweene those little ones who are borne againe whose loue is great for great respects Who know they are translated from death to life And those vnreturned ones 1. Ioh. 3.14.15 that loue not nor know whether they goe And as the difference is great in regard of the vncertainty of the one and the certaine euerlasting happinesse of the other So haue they a Charter so great and freedome so strong with so many priuiledges belonging thereunto as no Citie in the world Reu. 21. nor kingdome can afford the like And wherein those entercommoners on whom God hath shewed his bounty in giuing them Sunne and raine and haue not yet brought forth fruit can haue no part nor fellowship neither ought any more to presume to touch or meddle with then those that might not touch nor stay the Arke or him to whom Peter said thou hast no part nor fellowship with vs Act. 8.21 nor in this administration But those poore little rich fruitfull ones are the onely Priests of God the stay and pillars of his Arke of Arks not made of wood Reu. 1.5.6 which now is gone to wrack but of heauenly enduring matter and trees of life and although they be the pillars and stayes of it yet are they not the builders But the Lord alone Reu. 3.12 who saith vpon this rock will I build my Church Mat. 16.18 Now as these fruitfull trees and free-borne Citizens doe pertake and haue fellowship together in the priuiledges peculiar to this holy Church City of God 1. Pet. 2.9 being as one saith a chosen generation a royall Priesthood an holy Nation a people set at liberty So do they shew forth the vertues of him that hath called them whose loue is perfect in them whereby they know each other to be borne of God as S. Iohn saith Hereby we know that ye are in him 1. Ioh. 2.5 And as these are knowne either to other by their fruit which fruit I will not speake of heere seeing it is as I thinke plainly described before So out of the great heape of Commoners doe sometimes appeare euill trees who are knowne also to those that are borne againe by their euill fruit the fruit of death Luk. 6.43.14 to be vncurable euill trees That is so seene against the light and them that walke in it as that they shall receiue the sentence of eternall death euen while they liue trees twise dead Iud. 12. 1. Cor. 16.22 and pluckt vp by the rootes of whom it is written Let him be cursed And as the good ground or trees do not appeare all at once out of the generall field of Commoners but when it pleaseth him who giueth the encrease some sooner some later So no more doe the euill trees appeare all at once but now and then when their euill fruite is ripe some breake forth betimes some stay longer some not at all to the Church I meane vntill the great day of account who then shall be found speechlesse without the wedding garment And as the euill seruant Mat. 22.12 Luk. 19.20 Mat. 25.8 that hid his Masters talent And as the fiue foolish virgins who found no oyle in their lamps when the bridegroome came supposing till then all was well Euen so likewise is there many of his beloued ones not knowne to others but the Lord himselfe vntill that day who then with the rest of their fellowes shall bee made manifest to all yea euen to those who shall then admire their glory and riches when themselues shall lye in dust and shame So that when the Lord saith in his Parable Mat. 13.26.27 That when the wheat did appeare by the fruit then did also appeare the tares his meaning is not that in the generall kingdome all the wheat appeares at once and all the tares but as I haue said before And therefore the seruants must not goe to weeding at the first sprout of the eare though some wheat and some tares doe euidently appeare least they plucke vp wheat with tares For some of both shall remaine vnknowne vnto them vntill the great haruest day And this is Ver 30 and shall be the condition of the common field vniuersity of Christians vntill that day and therefore the seruants must spare to iudge or iustifie till their fruits doe euidently appeare And as the Sunne doth shine and the raine doth fall equally vpon them I meane those Christians that shall proue tares as those that shall prooue good wheat Mat. 5.44.45 fit for the Lords owne barne So ought also his seruants to be kind to the vnkinde and mercifull to all Insomuch as in the first effects before mentioned there doth appeare little or no difference Now hauing thus distinguished betweene Christian and Christian Kingdome and Kingdome tree and tree Let vs see how matters doe fall out betweene them and how they doe agree and also how they ought to walke and carrie themselues toward each other And that we may the easier accomplish our purpose we will deuide these great company of Christians into two parts that is to say Some borne of God returned and become as little children to whom he hath giuen the keyes of the kingdome and all those priuiledges before spoken of and a thousand treasures more besides on whom the second death shall neuer haue power nor the gates of hell preuaile The other vnregenerate equall partakers with the regenerate in all the common first thinges before mentioned but not in the second effects the last and speciall things Now these kinde of brethren doe often times offend the little ones and despise them because they are little in their owne eyes and poore in their own spirit and are returned and become as little children because their fruits of loue appeare beyond theirs knowing their owne works to be euill and their brothers good wherefore the Lord saith to those brethren Mat. 18.10.11.12 Take heed that ye despise not one of these little ones these lost sheepe whom I haue sought out for I say vnto you howsoeuer you esteeme of them Their
Angels stand alwaies beholding my Fathers face who is in heauen Nay Ver. 3 except ye returne saith the Lord to those Disciples who would so faine know who should be the greatest and become as little children ye shall not enter into the kingdome of heauen But whosoeuer is become humble as a little childe Ver. 4 they are the greatest in the kingdome of heauen they are the chiefest and they haue the preheminence aboue all other in Gods treasures After this the Lord speaketh to the little ones Ver. 15 and saith If thy brother trespasse against thee thou shalt tell him his fault c. But before I proceed in the words of our Lord which followeth About the meaning whereof there is so great difference and strife at this day which hath caused great diuision and enuie And because it being a matter of great moment and very necessary at this day to be known wee will labour the more diligently by Gods assistance to dissolue the doubts and to bring the truth to light that by this meanes the wandring thoughts of those fled and disperst abroad might be reclaimed and brought home And our contentious spirits at home also better informed that we may haue a more spirituall peacefull and heauenly proceeding encrease frō good beginnings to most happy ends the which I make no doubt of if they will but vouchsafe to learne at the hands of trueth To this end 1. Ioh. 16.17.18 verse of the last Chapter we will first see what S. Iohn meaneth and then come to our Lords words If any man see his brother sinne a sinne that is not vnto death let him aske and he shall giue him life for them that sinne not vnto death There is a sinne vnto death I say not that ye should pray for it All vnrighteousnesse is sinne but there is a sinne not vnto death We know that whosoeuer is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not As if hee should say Verse 16 If any man that is borne of God see any one of these brethren that are not yet borne againe sinne against the light or those that walke in the light so it be not in that depth as that it reacheth vnto death let him that is born of God knowing it aske of God and he will giue him life for them that sin not to death There is a sin vnto death that some of those that are vnborne of God doe commit not to bee prayed for that is a sinne so malitiously committed and with knowledge against the light and with so bitter and enuious a spirit against those also that walke in it that he could withall his heart Psal 59.5 1. Iohn 3.12 serue him as Caine did his brother because his owne workes are euill and his brothers good And this sinne is not to be prayed for and may bee discerned by them which are borne of God from the other or else how could they tell for whome they ought to pray and for whome not All vnrighteousnes is sinne and all sinne is included vnder the name of vnrighteousnesse some of which 1. Iohn 1.8 all those that are borne of God are guilty of dayly and shall be so long as they liue 2. Cor. 5.1.2 in this earthly Tabernacle for which they sigh and mourne longing for this deliuerance But there is a sinne not vnto death which none of these that are borne of God do commit as he affirmeth in the next words We know faith he whosoeuer is borne of God sinneth not that is sinneth not neither that sinne vnto death nor yet the sinne not vnto death before mentioned but he that is begotten of God keepeth himselfe and that wicked one toucheth him not that is through the spirit of Christ 2. Cor. 1.22 that sealeth that holy seede the word of faith to his heart whereby hee ouer commeth the world and that wicked spirit can take no place in him Now let vs returne to the wordes and mind of our Sauiour now that we perceiue the meaning of his seruant Iohn being all one and the same case and see what our Lord doth meane proceeding where wee left Moreouer if thy brother trespas against thee thou shalt tell him his fault betweene thee and him alone c. The Lord hauing from the beginning of the second verse of this Chapter to the end of the foureteenth verse of the same applyed his speeches Mat. 18. altogether to those vnregenerate Disciples and brethren giuing them to vnderstand how necessary it is that they should conuert and that to the conuerted little ones the great things doe belong and to receiue one of them in his name is to receiue him charging them with great threatnings to take heed that they offend not one of those little ones shewing them how vnrecouerable a sinne it is he pronounceth a woe vpon the committers thereof And that as a man cast into the sea verse 7 with a mil-stone about his necke cannot possibly returne againe so and more vnpossible it is for any one to returne that falles into this gulfe And telling them also what great priuiledges they had how their Messengers haue accesse into the presence of his father and beholde his face in heauen and how that his wil is that not one of these little ones should perish I say the Lord hauing aduised and charged the vnreturned ones thus verse 15 1. Iohn 2.10 doth now turne his speech vnto the little ones borne of God in whome is no occasion of euill as Saint Iohn saith shewing them how they ought to walke toward those vnreturned bretheren If thy brother trespas against thee c. Here we must consider before we proceed any further what trespasses these are and to this ende let vs looke backe to that which hath beene said from Saint Iohns words As there is a sinne vnto death 1. Iohn 5.16 not to be prayed for nor yet to be admonisht of being knowne for that man which they know they may not pray for they doe as well know it is in vaine to admonish So there is a finne not vnto death verse 17 which when they see any of the vnreturned brethren commit eyther against the light or against any of them for the light and Gospells sake that may be both prayed for and they admonisht of by them as it is written blesse them that curse you pray for them Leuit. 6.28 which persecute you as for him that sinneth wittingly and willingly against the light and the obeyers therof for the light and Gospels sake after he hath knowne the truth of the same Heb. 10.26 there doth remaine no more sacrifice of sinne c. Of whome one saith Psal 59.5 praying against the wicked Bee not mercifull to them that transgresse maliciously So to him that sinneth or trespasseth vnwittingly though willingly against the light and them that walke in it as many often
doe reuile and persecute them thinking they doe God seruice There doth yet remaine sacrifice and he may be both prayed for John 16.2 and exhorted to repentance and repenting find grace and pardon both with God and his true Church Luk. 23.34 Act. 7.60 and for such doth the Lord himselfe pray saying Father forgiue them for they know not what they doe and another saith Lord lay not this sinne to their charge So that this sinne or trespasse heere is not any sinne committed simply and alone against the ten Commaundements But it is to sinne against the new couenant in them that obey it For the Lord doth not heere giue rules and directions whereby to learne men to keepe the ten commaundements but to teach them to obey the Gospell yet not so but that euery sinne committed against the Gospell is also a breach of the law But one may sinne against the law and yet not against the Gospell not that any man hath leaue to sinne against or breake any of the ten commandements but in many things as one saith we sinne all and loue couereth a multitude of these sinnes and as it is written Iam. 3.2 1. Pet 4.8 Psal 32.1 Blessed is that man whose iniquities are couered so that as God in his loue doth couer the manifold iniquities of his blessed ones so doe they all couer multitudes of those sinnes in others And that it cannot bee meant of the literall breach of any of the ten commaundements experience may proue for if a man see his brother commit adultery or murder or theft or heare him take the name of God invaine or see him worship an Idoll or any other such like grosse sinne how may these rules and directions in this place serue for this man for after that he which onely is priuie to his fault beside God and himselfe hath plainely rebuked him as the Scripture other where doth commande him so to doe Leuit. 19.17 If hee will nor heare him Mat. 18. how may he then proceed according to the direction of Christ if he take one or two and then telleth him his fault and reproue him before them or him and the other denieth any such fault that he accuseth him of and taketh him or them whom he bringeth for witnesse to beare witnesse against him to proue him a slaunderer and so he may proceede against him in mens iudgement more lawfully and more agreeable to Christs direction then he may against the other because he hath one or two witnesses whereas the other hath none and so those witnesses whom he taketh to beare witnes against another commeth now against himselfe wherefore it is manifest that no man may accuse another of any sinne especially of that kind though he saw it with his eyes or heard it with his eares except he hath other eye or eare witnesses besides himselfe least hee bee condemned for transgression and punished for an euill doer Deut. 19.15 for an accusation may not be receiued vnder two or three witnesses So then the Lord dooth not meane here by trespasse any of the grosse sinnes of the Commaundements nor yet the smaller multitudes of them which loue doth couer but hee meaneth the sinnes or trespasses committed against the little ones that are borne againe hating them or despising them for that they walke in the light and so in despising them they despise the Lord Iesus and his father that sent him and so they sin against that light which should saue their soules which being done wittingly is vnpardonable And as the law of life and saluation is more excellent then the law of death so doth the sin excell in greatnesse As it is written If he that despised Heb. 10.28 29. Moses law died without mercie vnder two or three witnesses O how much sorer punishment suppose ye shall he be worthy that treadeth vnder feete the Sonne of God and counteth the blood of the Testament as an vnholy thing wherewith hee was sanctified and doth despight the spirit of grace So then to sinne against the law is one thing and to sinne against the Gospell is another Wherefore by trespasse here is meant pardonable sinne committed against the new Testament and those that walke in the light thereof vnwittingly And the trespassers are such as are not yet borne of God for hee that is borne of God sinneth not 1. Ioh. 5.18 neither is there any occasion of euill in him meaning by sinne and euill the sinne to death and the sinne not to death before mentioned for if he could sinne the sinne not to death hee must needes sinne the sinne to death because he cannot doe it ignorantly As Paul did 1. Tim. 1.13 who said I was receiued to mercy for I did it ignorantly seeing he knoweth the light which Paul did not then for how is it possible that he which is borne of God who loueth God and his brother also that is begotten of him who walketh in the light which is his life and saluation that he should hate his brother whom hee so loueth or despise the light which his soule delighteth in or resist the same seeing that his whole life and felicity doth consist therein And we know that he that is borne of God loueth God and he that loueth God 1. Iob. 3.9 loueth his brother also which is begotten of God and so he cannot sinne neither is there any occasion of those euils in him as it is written 1. John 5.1 Now let vs proceed seeing that the way as I hope is made cleere If thy brother trespasse against thee goe tell him his fault between thee and him alone Mat. 18.15 if he heare thee thou hast wonne thy brother That is to say If any one of those Disciples and brethren in common things not regenerate doe despise or speake euill of any one of you that are returned and reuile or persecute you for the lights sake wherein you walke Thou shalt informe him of his fault between thee and himselfe alone and giue him to vnderstand that if he despise speake euill of reuile or persecute thee he doth it vnto the Lord whom he professeth exhort him to humble his heart and be conuerted and walke in that light himselfe and then hee shall loue both it and embrace and loue them also that walke in it if he take knowledge of his faults and receiueth thy words of exhortation and counsell and say vnto thee it repenteth me thou shalt forgiue him seeing thou hast won thy brother but if he heare thee not Ver. 16 take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed That is to say if he scorne thy information and despise both thee and thy exhortation still proceeding in his euill against thee and the light in thee thou shalt not yet giue him ouer but take yet with thee one or two of thy fathers owne children of those little returned ones