must not be meddled with The sum of all is this First That there is many things used amongst the Sons of Men pretending Worship to God which is abomination unto the Lord and yet no text of Scripture forbidding in so many words saying Thou shalt not do so And Secondly Whereas it hath been affirmed That there is no Example or Command for Women to Eat the Lords Supper It 's false for there is a plain Precept 1 Cor. 11.28 in these words Let a man examine himself and so let him eat which is Preceptory that is He must examine himself and so he must eat The word LET is preceptory Object But if it be Objected that the Text saith Let a Man Examine himself and let a Man eat Answ I Answer It is read in the Greek Let a Man or Woman examine themselves See 1 Cor. 11.28 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Woman as well as a Man and thus the Woman is to be understood implyed in many places although not mentioned in our Translation as well as the man And so it is said Gen. 5.2 That God made them Male and Female and blessed them and called THEIR name Adam And thus you may see that God hath not left us to be guided by blind Consequences but hath left us a plain Rule And as many as walk according to it Peace be unto them and Mercy upon all the Israel of God So then there being many things practised pretending Worshipping of God and are vain and yet not forbidden in so many words Thou shalt not do it So that these may see themselves Answered which hopes that Infants Baptism may be lawful because the Scripture no where saith Thou shalt not Baptize thy Children neither is it any where Thou shalt not Baptize thy Books and Bells and yet to do it is to practise a Tradition of Man in the Service of God and unlawful And thus I pass from this Objection and also from this Subject of Discourse and come to the next which is that of Original Sin Some Objections ANSWERED TOUCHING Original Sinne. AS touching Original Sin there hath been a great Controversie Whether it made Adam and his Posterity guilty and liable to the Second Death or to the First only or to both And it being the main Controversie between me and my Antagonist I thought good to give my Opinion further upon it and to Answer such Objections as are offered by my Adversary and possibly some others as time will admit of and my Way or Method to make the Matter plain shall be by laying down this Position which is Position 1. That the Sin which Adam committed in Paradice did not make him and his guilty of and liable to the Second Death Which I shall prove by several plain and evident Reasons drawn from the Scriptures but before I speak unto it be informed what I mean by the second Death and that is the Lake which burneth with Fire and Brimstone which the Scripture calls the second Death Revel 20.14 for I do beleeve that the Wages of Sin is Death but as there is a twofold Covenant so there is a twofold death viz. a first and second Death And that sin in Paradice made Adam and his guilty of the first Death but sin against God manifest in Christ makes man guilty and liable to the second death And so I come to the Reasons to prove That Adams sin in Paradice did not make him and his guilty of and liable to the second Death And so to the First Reason which is Reas 1. Because God did neither threaten the second death neither did he pronounce a second death or any thing of that nature in the Sentence but the first death only with sorrow labor and such like things as the punishment due to that sin And first we may read the threatning Gen. 2.17 in these words But of the Tree of Knowledge of Good and Evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely die or in dying thou shalt die Well for all this threatning Adam did eat and thereby did transgress Gods Law whereupon God goeth on to pass sentence upon Adam according to what he threatned to bring upon him if he did eat and transgress his Law and his sentence sheweth what death it was that he threatned which was the first death only and not so much as one tittle intimated of the second death in the sentence as you may read Chap. 3.17 18. in these words And unto Adam he said Because thou hast hearkned unto the voice of thy Wife and hast eat of the Tree whereof I commanded thee saying Thou shalt not eat of it Cursed is the ground for thy sake Thorns and Thistles shall it bring forth unto thee in the sweat of thy face shalt thou eat bread till thou return to the ground for out of it was thou taken Dust thou art and to dust thou shalt return From whence we may see that there is not so much as a tittle of a second death but only the first death Dust thou art and to dust thou shalt return that was to be the end of all Object But it is Objected and said That the death mentioned in the threatning must be understood a death of the Soul for ever or a second death because Adam died not in his body or the bodily death that day which he sinned but lived many dayes afterwards Answ In Answer to this Objection Consider these two things The First is That one day with the Lord is as a thousand years and a thousand years as one day 2 Pet. 3.8 And Adam lived not a thousand years nor no man ever did and therefore Adam upon Gods account died the same day which day in Gods account is a thousand years which no man as before said ever attained to and so died according to what God threatned within the compass or time of the Day In the day that thou eatest thereof thou shalt surely die And Secondly God that seeth all things at once and calls things that shall be as if they were saw Adam dead the same hour that he sinned and he was as really dead in Gods account as Christ was a Lamb slain from the foundation of the world or as Abrabam Isaac and Jacob living in a state of Resurrection when God appeared to Moses in the bush Matth. 22.30 31 32. And thus much briefly to the first Objection the second is Object 2. What is meant by the Hebrew word saith my Antagonist in dying thou shalt die Answ To which I Answer and say That so soon as Adam had sinned he was mortalized and in a dying condition never continuing in one stay but in the midst of life subject to drop into the dust and so in being in a dying condition till he did return to dust it was said in dying he should die that is he should be dying till he was dead and this is meant by the word
5.12 13 14. in which time lived Abraham Isaac and Jacob and Noah and Lot and several others over whom the second death had no power and yet that death which Adam purchased by his sin passed upon all men and also reigned over them which sheweth That the wages of Adams sin in Paradise was but the first death for that death Abraham Isaac and Jacob and the rest tasted of and so it reigned from Adam to Moses over them that had not sinned after the similitude of Adams transgression that is against a prescript Law upon penalty of death which proveth That it was Adams sin and we in him which brought that first death upon us but as for the second death it reigned not over those holy men that lived between Adam and Moses neither doth it pass or reign over any till after the Resurrection and the eternal Judgement for THEN shall the Wicked be cast into the Lake of Fire which is the second Death Rev. 20.12 13 14. So then that Death which entered into the World for Adams sin the which all tasted of from Adam to Moses is seen to be no other death but what God threatned and pronounced in the sentence namely Dust thou art and to Dust thou shalt return even the first death And thus I pass to the Answer of some few Objections offered by my Antagonist And the first is a Quotation Romans 5.16 with Chap. 8.1 Object 1. The offence of one sin came upon all to Condemnation i.e. Damnation compared with Rom. 8.1 Answ This Quotation hath been already Answered yet I shall speak a few words to it in this place which is That the word Condemnation is used for the first death as well as for the second as in Luke 23.40 And it is used indefinitely in Rom. 8.1 There is therefore no Condemnation to them that are in Christ Jesus it may be read there is therefore no death to them that are in Christ Jesus But you will say Yea the Righteous do die the first death But if you take notice Paul is shewing in that place that Christ delivereth from that body of death and in Christ we have victory and shall conquer the grave and so in that sense there is no death to the Righteous for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being an adverb is undeclined but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same only it being declined may be read Judgement or Punishment or Death and you do only say the words differ but give no Reason worth a figg to prove it only you say that one sin was against Man and the other against God your meaning is The Malefactors sin was only against Man and Adams against God But I pray be serious do you not think that the Malefactor sinned against God Or is not Murder or Stealing or the like a sin against God What means this Discourse if it argue not gross ignorance I am very much mistaken in my Judgement But looking a little forth I find you citing an old Argument of Mr. Perkins's which is That sin that is committed against an infinite God deserveth an infinite punishment but Adams sin was such Ergo Where art thou Hammon saith my Antagonist To which I Answer and say That it is not our Question what Adams sin deserved but what the punishment was which God was pleased to inflict upon Adam for that transgression the which I before have proved to be but the first death and such like punishment And also I do say and have said That Adams sin was so great that it caused him to lose all that God gave him and to lay his honor in the dust and yet notwithstanding it made him no more guilty of the second death than the Beasts which touched the Mountain and therein offended God and must be thrust thorow with a Dart and yet lost no more than what it had to lose Heb. 12.20 And if I should deny your Major Proposition you would be troubled to prove it because Mr. Perkins hath not done it already for you And whereas you ask by way of a jear Where I am I could tell you That I may be found through Mercy at my Native place although as for your part if I should ask where you are as in reference to either your Judgement or Habitation men know not and it is possible you care not they should know where you are to be found but this by degression I pass and come to the Third Objection which is say you Object 3. If Adam brought but a temporal death on men then Christ died but a temporal death to satisfie God Answ That Christ did not die the second death that is to say Christ did not suffer in the Lake of Fire and Brimstone is clear for if he had he had been irrecoverable Take notice that there is a great gulph fixed so that those that once come into that place take heed cannot go thence any more Fie fie what did Christ suffer in Hell with the Devil and Damned spirits No surely although your Creed have taught you so to beleeve And whereas you say That Christ was made a Curse for us it is acknowledged that he was hanged upon a Tree and cursed is every one that hangeth upon a tree But I hope that it is but a temporal curse for otherwise there be many of the Saints that have so suffered and then are in a cursed estate and condition if your opinion be true but it is not And whereas you say That my Opinion makes Children but a little beholding to Christ for if he had not come they had died but a temporal death and so they do still To which I Answer and say It is true that if Christ had not come they had died but a temporal death for that sin committed in Paradice and also that they do die a temporal death notwithstanding and yet your Conclusion false for Christ is very beneficial to them notwithstanding so that if I had the tongue of men and Angels I could not express it as I should do Time is pretious take this in short That Christ brings them to a resurrection and brings all the glory that is spoken of in the Scripture to be there portion at the other side of the grave I could be very large but I must speak now by figures as we say and not by words at length and leave you and the Reader to enlarge it in your understanding And for as much as you desire me to inform you what should have become of the soul of man I shall shew you my opinion about it and the grounds and reasons from the Scripture and if I be mistaken in it I hope some sympathyzing tender heart will be as ready to inform me better in it as the captious Spirit will be to cavil at it and I hope I shall receive such information with humility of mind and thankfulness of heart and so I pass to the Subject of Discourse
the Scriptures and if thou find in this Treatise any thing that seems strange unto thee be not over hasty to condemn it or the Author but know assuredly that he is one that aimeth and strives after Truth as much as thy self who ever thou art and know that the things that are disapproved of by men are the things that are chosen of God and precious and that in all Ages as I have formerly said the Truth of God hath been accounted Heresie and the assertors thereof Hereticks and turners of the world upside down therefore it much concerns thee to be earnest with God in prayer and supplication to give thee a discerning spirit that thou mayest discern between Truth and Error I have in the following Treatise shewed in a methodical order what Baptism is and that it is not Sprinkling or scattering a little water in the face of the Subject no but a Dipping or Plunging or a thorow washing of the person Baptised and also that the Subjects to be Baptised are not Infants as such but such as have first believed in the Lord Jesus or at least such as do make a visible profession of faith such were those that John the Baptist Baptised for they came and confessed their sins and was Baptised of him in Jordan and also when the Eunuch said to Plilip See here is water What hindreth me that I may not be Baptised and he said If thou believeth with all thy heart thou mayest and the Samaritans when they did believe the things concerning the Kingdome of God and the name of Jesus they were Baptised both men and women So that the Scripture is plain that testifieth what Subject should be Baptised And that conceit or more properly great deceit about Original Sin in saying That Infants dying in their Infancy without being Baptised are damned and so bring in Infants Baptism to purge away Original Sin I have shewed is no such thing but a dream of mens own brains and that there is not one Text of Scripture from Genesis to the Revelation which saith that any shall die the second Death for Original Sin nay the second Death was not so much as threatned in any one Text of Scripture either upon Adam or any of his posterity for that sin but the Death of the Body was threatned and also executed for saith the Lord Dust thou art and unto Dust thou shalt return And as touching Mans Mortality it is a general received Opinion That the Soul of Man is Immortal and dyeth not although the Scripture saith that Christ poured out his Soul to death and made his Soul an offering for sin but it is supposed that when men die their Souls if they have done evil go immediately to Hell and in the Resurrection come again from thence to be judged to see whether they deserve it yea or nay as though Souls should be put into their torments before they are tryed and judged to see whether they have deserved it yea or nay for although some mens sins go before to Judgment so as that they are convicted before death yet some mens sins come after them that there is not the sense of their sins at the time of death but they come after them unto Judgment these things I have shewed my opinion upon also the which amongst men is strangely looked upon as a gross Error however peruse it for there is no dangerous consequence in it for he that believeth it or he that believeth it not may both meet with Abraham Isaac and Jacob in the Kingdom of God if they walk uprightly according to their several measures although if it be a Truth as it appears to me to be it is very necessary that every godly man know it for several reasons that I could give But as touching the Resurrection of the Body which I also have spoken to that is of such weight that without believing it and being stedfast in the same it makes Preaching voyd and Faith voyd and whosoever doth deny it their words eat as doth a Canker and indeed I do not see as yet how such men as deny it can be saved I have also shewed the great and universal love of God to all men which is the ground of Faith and Salvation to all that do believe and be saved which is a very comfortable Doctrine to all men and I think that none can have cause to be offended at it but such as have their eyes evil because Gods eye is good And as touching the Personal Reign of Christ upon Earth viz. on the Throne of his Father David in Zion in Jerusalem is that which causeth the godly to rejoyce with joy unspeakable and full of glory and it is that which Christ hath commanded us to pray for though we understand it not as we should do when we pray Thy Kingdome come thy will be done in Earth as it is done in Heaven but that he is to receive a Kindome and Reign upon Earth I have proved in its particular order although briefly I have also added a second Part entituled The good ancient Laws and Statutes of King Jesus Vindicated wherein I have proved the continuance of all the Laws and Ordinances of the Lord Jesus given forth in his last Will and Testament with many Objections answered And also have shewed who is the travelling Woman spoken of in Revellations 12. and who is her Man-child and who is the Remnant of her Seed and to what Wilderness she is to flea into and for how long and who are the two Witnesses and the time and place of their Prophesie and many such like things which I have shewed my opinion upon in the following Treatise and therefore I desire thee courteous Reader to peruse these things seriously and desire the Lord to give thee an understanding heart to receive it so far forth as thou findeth it agreeable to the Word of the Lord and sound Reason It should have been published long before this time if extraordinary occasions had not hindred me therefore it is my desire that they that have long waited for it may excuse the matter because many are sensible of my great occasions taking me off from finishing of it sooner So desiring the Lord to make it to be a word in season unto thee and to fill thy heart with joy thorow believing and also with the fruits of righteousness that having thy fruit in holiness the end may be everlasting life which is the desire of Thy Friend and Brother in the Faith and Profession of the Gospel of Christ GEORGE HAMMON THE CONTENTS OF THE Principal Matters Contained in this BOOK B BAptism to be Dispenced to such as are of ripe years and of understanding Page 5. to page 12. Baptism may not be Dispenced to Infants for several Reasons page 13. to page 25. Of the Battel of the great Day and the Destruction of Gogg and his Company page 89. to page 92. G Of Gods universal Love unto all men and how far
in dying thou shalt die And so I pass to the second Reason to prove That Adams sin did not make him guilty of nor liable to the second Death which is Reas 2. Because Adam had no second life promised neither had he need of it while he stood in his Innocency and only a second life presupposeth a second death for a man cannot lose more than he hath to loose which was but only one life for the other came by Jesus Christ who did by death abolish death and brought life and immortality to light to which add this That if Christ had not died and also risen from the dead there had been no Resurrection and then having no second life there had been no second death for as by Man came Death so by Man came the Resurrection from the Dead So then it was Gods love to give man life and put him into that happy condition in Paradice but it was mans sin that brought death and a deprivation from that happy estate and condition it was Gods renewed love and unsearchable wisdom and mercy to bring man out of that Condition by a Resurrection from the Dead to a second life and happy estate but it is mans unsufferable perpetual wickedness which brings upon him the second death for this is THE condemnation that Light is come into the world and men love darkness rather than light Joh. 3. And thus we see that there was no second life in Paradise to be lost and therefore that sin purchased not the second death And so I pass to the Third Reason to prove That Adams sin did not make him guilty of the second death which is Reas 3. Thirdly Because if Adam had been guilty of the second death and that was the death intended where it is said in dying thou shalt die then Gods Justice had not been satisfied unless Adam had died the second death and all that were made guilty by that sin but none did die the second death for that sin committed in Paradise although the first death or a change which is as death passeth upon the Righteous as well as the Wicked and that if they had been made guilty of the second death they should also have died the second death is because the Scripture saith That God will by no means clear the guilty Exod. 34.7 But if God did send Christ to take away the second death so that many taste it not and none taste it for that sin committed in Paradise Rom. 5.18 then God did use a means to clear the guilty and so his word is Yea and Nay and not Yea and Amen but it being the guilt of the first death God spares not his own pretious Ones but we must needs die and be as water spilt upon the ground which cannot be gathered neither doth God respect the Person of any man yet he hath used a means that his banished shall not be for ever expelled from him 2 Sam. 14.14 and in this sense man must die for that sin and so Justice satisfied and so gives way to Mercy And thus I pass to the Fourth Reason to prove That the sin committed in Paradise made not Adam guilty and liable to the second death which is Reas 4. Fourthly Because it argues a change in God in what he hath absolutely Decreed for God did absolutely decree That if Adam did eat that he should surely die and Adam did eat Therefore if that death that God threatned to inflict upon Adam were the second death as some say then God changeth in what he did absolutely Decree for Adam and his are not damned for that sin as is clear from many texts of Scripture as Rom. 5. c. Add this also It makes God to be a Liar and the Devil to speak the Truth which were blasphemy to assert for as God said That if Adam eat he should die so the Devil said They should not die now if this be the second Death there mentioned and Adam not die that death and yet did eat judge who it was that spoke the Truth but it being the first death that God intended in that place Gods Word was fulfilled Adam did so die and so Gods Word was true and the Devil was a liar from the beginning But saith my Antagonist God may alter in his threatnings as in Nineveh and Hezekiah and the like but my Antagonist knows well that I have given him such an Answer unto it that he is not able to Answer time will not suffer me hear to repeat it read my former Book only this in short Consider that before God sent Jonah to Nineveh to proclaim forty dayes and Nineveh shall be destroyed he did decree and declare it That in what instant he spake as touching the destroying of a People if they did repent then he also would repent of the evil that he said he would bring upon them Jer. 18. but Nineveh did repent and proclaim a Fast and therefore God was engaged according to his Word not to destroy them but the case was not so with Adam And also Hezekiah did repent and humbled himself with mourning and so God was constrained to hear and answer his desire according to his Word Hence he had Mercy on the House of Ahab when he humbled himself yet God changeth not in what he hath Decreed but doth Decree to alter the Dispensation of Mercy and Justice according to his Creatures actings And thus I leave the Objection having Answered it before and also the Reason and come now to the Fifth Reason to prove That Adams sin did not make him guilty of or liable to the second death which is Reas 5. Fifthly Because Adam was but a natural man and had but a natural life and yet should have lived for ever by eating of the Tree of Life had he not sinned but when he had sinned and thereby deprived himself of the Tree of Life then in respect of Mortality he had no prehemenence above the Beast of the field Eccles 3.18 19 20. And that he was but a natural man read 1 Cor. 15.44 45. Moreover know as aforesaid That there was no Promise of a second life till after the Fall and therefore God could not threaten man with the loss of that which he had not given or promised to give unto him and therefore that sin in Paradise could not make Adam guilty of the second death because he never had a second life or a promise of it in the state of Innocency neither sinned he against the new Covenant or God manifest in Christ which brought the second life and therefore not guilty of the second death And so I pass to the Sixth and last Reason to prove That Adams sin made him not guilty of the second death neither was that death intended by God either in the threatning or in the sentence Reas 6. Sixthly and Lastly Because that death which entered into the world by Adams sin passed and reigned over all men from Adam to Moses Rom.
secondly because time also at present will not give leave in reference to other occasions I only hinted at these few things to caution the courteous Reader to take heed and try well what doctrine he doth receive before he receiveth it And as touching the Resurrection of the body even the same body out of the dust thou hast heard already proved but peradventures some may object and say Object That flesh and blood shall not inherit the kingdome of heaven Answ To that and such like Objections I briefly answer and say That this no whit contradicts that men after they be risen shall be flesh blood and bones if we consider that the same Apostle opens the meaning of his words in the very next verse by saying neither doth corruption inherit incorruption shewing that his meaning is that that corruption of flesh and blood or flesh and blood corrupted shall not enter into the Kingdome of Heaven until that corruption hath put on incorruption so then while it is corrupted flesh and blood it cannot enter into the kingdome of Heaven for no corrupt thing shall come there yet notwithstanding man which is flesh and bone is at this time in Heaven and so shall many more after the Resurrection inherit that glory and yet shall be flesh and bones for man was created so at the first before he was corrupted and shall be so namely flesh and bone after his corruption is taken away for when he ceaseth to be flesh and bone then he will cease also to be man unless man can consist and have a being without flesh and bone which cannot be Moreover the text it self may be read and doth well bear it thus For this I say unto you bretheren that the corrupt nature or infirmity OF MAN cannot enter into the kingdome of God For so the Original will bear it from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being so read it lyeth without Objection for I have ever affirmed that the corruption or infirmity of man shall not enter into the kingdome of God but shall be taken away before that time And where it is said That that which thou sowest thou sowest not the same body that shall be but God giveth it a body as pleaseth him To which I answer and say that it is true it is not the same body which is sown in respect of corruption for the text saith that it is sown in corruption and it is raised in incorruption and so it is true in that sence that the Apostle speaks of that is it is not the body of corruption which is raised although every seed shall have its own body only the corruption taken away and this is the meaning of the Apostle in this place Object And as touching that objection spoken by Job 7.9 in these words As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more Answ To which I answer and say That these texts of Scripture are the most material ones that I know of whereby the Resurrection may be denyed although some other seem to shew a colour unto it and that we may see that this Scripture intends no such thing as some would have it to do even to deny that the same body shall arise and enter into the kingdome of God read the next verse and that will shew you that Job means that men which die shall rise no more so as to be known as men after the flesh as men that have taken a great journey and be long absent do return and possess their houses and habitations but man shall not so arise as to possess his former house or habitation and this appears to be Jobs meaning as from verse the 10. in these words He shall return no more to his house neither shall his place know him any more So then this 10 verse expounds Jobs meaning in the 9 verse or otherwise Job sadly contradicts himself so that we cannot tell when he speaks the truth for he doth frequently declare the Resurrection of the body as in Chapter 14.12 and 14. Chapter 19.26 27. These things considered I shall only add a Use of Comfort to those that do believe that all that are asleep in the dust shall come to a Resurrection to receive what they have done in the body whether good or evil and being perswaded thereof do wait all their dayes in the right way of the Lord until their change come even to such the Scripture speaks much comfort for they shall be exalted to inherit the earth in the morning of their Resurrection they shall have dominion over the wicked and they shall be as ashes under the soles of their feet when those that have walked wisely shall shine as the Firmament and they that have turned many to righteousness as stars for ever and ever therefore know that although the wrath of man may possibly lay thee in the dust yet from thence the Lord will bring thee and set thee with Princes and put a Crown of Righteousness upon thine head and make thee inherit the throne of glory Psal 37.34 and Psal 49.14 15 16. Dan. 12.3 4. Mal. 4.2 3. 1 Sam. 2.8 1 Pet. 5.3 4 5. 2 Tim. 4.6 7 8. Revel 14.12 13. Chap. 20.5 6 7 8. And thus I pass from this subject of Discourse and come to the next which is The love of God to all men in giving of his Son to bring them to a Resurrection and after that to an eternal weight of glory if they sell it not for the pleasure and glory of this present world as Esau sould his birth-right for a mess of pottage and so he received not the blessing Gods Love to Man-kind DISCOVERED AS touching Gods universal Love to the Sons of Men or the whole lump of Man-kind I need not spend much time about for the Scriptures are full and the truth thereof is written as I may say in Capital Letters so that he that runs may read and see the truth thereof and therefore I shall be brief as to this Subject of Discourse and in order to the clearing of it I shall lay down this Position as the ground-work to the Discourse which is That Gods Love was so great to the Lump of Man kind viz. the whole World that he gave his only begotten Son to Death to bring all men to a Resurrection and to an Eternal weight of Glory the which glory all men shall enjoy if they sell it not by their sins Or thus in short Jesus Christ tasted death for every Man and Woman And that this is truth read these few Scriptures as first Heb. 2.9 in these words We see Jesus who was made a little lower then Angels for the suffering of death was crowned with glory and honour that he by the grace of God should taste death for every man From whence we may learn that Jesus Christ did die for all men or the whole lump or quantity of man as it is rendred from
the very son of Abrahams body yet it would not avail any thing upon a Gospel account as saith John the Baptist to such as would have pleaded their interest in the Gospel Covenant and Priviledges by their being the Children of faithful Abraham saying Do not begin to say you have Abraham to your Father for without you be of the same Faith as if he should say it will avail you nothing but know that God is now laying the Ax to the root of the Trees to cut down those that are unfruitful and raise up stones viz. the Gentiles to beleeve in Christ and so to be accounted the Children of Abraham through Faith and know that Repentance or Faith was never required as an antecedent to Circumcision as it is required in point of Baptism Again If it be objected from the words of Paul That Children are holy and therefore may be baptized I Answer That their holiness giveth them not right to Baptism unless you can shew a text of Scripture which commands that all holy Persons should be Baptized for it is the Command makes it a Duty as the want of a Command makes it Will-worship for we know that Abraham was long in Covenant with God and Faithful and yet was not Circumcised till there was a Command given him to do it And also we find That Lot was a very righteous holy man and yet never was Circumcised at all so that it is the Command which makes the Practise lawful and if you have a Command for Infants to be Baptized or that all holy Persons must be Baptized produce the Command and then I shall say it is lawful but in the mean time till you can produce a Commandement or Example for it by those whose steps we are to follow give me leave to call it a Tradition of Man and Will-worship Moreover Take notice that the Holiness spoken by Paul in that place 1 Cor. 7.13 14. is Matrimonial Holiness so that the unbeleeving Wife is as Holy in the sense there spoken although she be an Infidel as the Children for the Text saith The unbeleeving Wife is sanctified which is no otherwise to be understood but according to that Holiness or unholiness spoken of in Ezra 10.3 And that you may see this also more clearly proved read my former Treatise entituled Zions Redemption Vindicated And again If it be Objected out of 1 Cor. 10.1 2 3. that Infants were Baptized because the Text saith That our Fathers were all baptized to Moses in the Cloud and Sea My Answer is That I have also formerly proved That that Baptism there spoken of was not water Baptism and have given the Reasons wherefore it was not and therefore I shall omit to speak of that here and shall say no more but this That it is clear that they were not Children which were baptized but the Fathers for so saith the Text. Secondly They that were baptized sinned and fell in the wilderness which sheweth that they were the Fathers for the Children died not there And Thirdly They were those that saw the great signs and beleeved which was not the Infants And Fourthly The Text doth not say that the Infants were baptized and if the Conclusion be drawn That all that passed thorow the Sea were Baptized and so consequently the Infants I Answer and say The word All means none but the Elders or Fathers of Families restrictively for the Text calls them so or otherwise we may conclude that their Cattel were Baptized for they also passed thorow the Sea but the Text saith it was the Fathers the which bringeth me to the next Objection which is say they Object 3. In the time of the Law when the Father of the Family was in Covenant so was the Children also and so we may see it to be in the time of the Gospel by those Houshoulds which were baptized Answ To which I Answer and say That those that so think are much mistaken for Christ sheweth that its clear another matter for his Coming was to destroy the old Customs of the Law that consisted in implicite carnal shews of Religion and tells us that he came not to bring such Peace but rather a Sword a Family and a House divided against it self the Father against the Son and the Son against the Father and the Mother and Daughter one against another and a mans Foes to be those of his own house So that from hence you may see that the Fathers obedience in Gospel-time doth not bring the Children to the like Conformity but sometimes the Children shall rise up against their Parents and cause them to be put to death But peradventure some will say What do you think of those several Housholds that were Baptized in the Primitive time as the Jaylors Houshold and Cornelius's and Lydia's and the Houshold of Stephanus and the like To which I say That they were not Infants which bore the Name of the Houshold there but Beleevers and that you may see this read Acts 33. 44 45 46. that those of Cornelius Houshold were all come together to hear the Word of God and were converted and spake with new Tongues and did magnifie God which could not be Infants Secondly You may see that the Jaylors Houshold were such and not Infants Acts 16.34 for the Text saith that when the Jaylor had been Baptized he brought them viz. Paul and Silus into his house and set Meat before them and rejoiced and beleeved in God with all his house From whence we may see that as the Text saith that they were all baptized even so it saith that his houshold did Rejoyce and Beleeve in God so then all that were baptized were Beleevers and not Infants Thirdly And the like was said of the houshold of Lydia Acts 16.40 for saith the Text They entered into the house of Lydia and comforted the Brethren and departed which shews That they that were baptized in Lydia's house were Brethren which were capable to receive comfort from the Apostles which also sheweth to us that they were not Infants but Beleevers And Fourthly As for the Houshold of Stephanus they are said to addict or give themselves to the administring unto the Saints 1 Cor. 16.15 which cannot be understood to be Infants for they are not capable so to do take this word by the way It cannot be proved that there were any Children in either of these Families nor that any of them were Married Couples but if it were both granted yet it would not prove the matter because the word whole Housholds respects the Major part or the like and not every indivividial person in the house And so I pass to the next Objection which is drawn from Matth. 28.18 Object 4. Go preach the Gospel to all Nations and baptize them but Infants are part of the Nations saith my Antagonist therefore ought te be baptized Answ To which I Answer and say If my Antagonist be not Moon-blind I am much deceived for he can see Infants
〈◊〉 〈◊〉 〈◊〉 〈◊〉 it bearing many significations for the word is a root as I may say bearing many branches this considered the text might be thus read Thou fool this night shall thy life be required of thee and if so there is no colour for to prove the Soul to be immortal add this that in answering this text I also have answered that which is written in the 1 King 17.21 22. where it is said That the soul of the Shunamites child came into him again and he revived it may be read that the life or breath came into the child again and he revived Thus may that text Luke 12. and all texts of that nature be answered according to truth and so I come to the second text Luke 16. which speaks of Lazarus being in Abrahams bosome To which I answer and say that it is but a Parable and was no more so then what is spoke of the trees in Judg. 9.8 in these words And the trees went forth on a time to annoint a King over them and they said unto the Olive tree raign thou over us but the Olive tree said shall I leave my fatness c. Moreover consider the Obsurdities that follow if that be any more than a Parable As first then there is knowledge after the flesh but the Scripture saith henceforth know we no man after the flesh 2 Cor. 5. but if that text be more then a Parable then we shall henceforth know persons after the flesh for the Rich-man knew that he had seven brethren and he had a care of them in particular And secondly he knew Abraham to be the father of the Children of Israel again if that be to be litterally understood then a soul hath eyes and fingers and a tongue and a bosome and the like And thirdly it calls not only Lazarus a beggar but Abraham the father of the damned and will Abraham trow own the damned when they are in hell to be his sons no surely Fourthly what then may we understand by this text of Scripture Answ We are to understand it a Parable spoken by way of illustration to shew the happy estate of all such as suffer here in this life chusing reproach for Christs sake that they shall when this life is ended injoy everlasting felicity and that those that have chosen the pleasures of this present life shall hereafter be punished yet notwithstanding both the glory of the godly and the punishment of the wicked is not to be till the appearance of Jesus Christ at the day of Judgment for so saith the Scriptures 2 Pet. 2.9 The Lord knoweth how to deliver the godly out of Temptations and to reserve the unjust unto the day of Judgment to be punished And hence the Devils asked Christ why he was come to trouble or torment them before the time when he cast them out of those whom they had possessed and as I have said before all the wicked mans punishment and the righteous mans glory is reserved till that time and then shall the wicked be cast into a furnace of fire there shall be wailing and gnashing of teeth then shall the righteous shine forth as the Son in the kingdome of their father who hath ears to hear let him hear Mat. 13.40 41 42 43. 1 Pet. 1.8 9 10 11. 2 Thes 2.7 8. John 5.28 Mat. 25 31 32 33. Heb. 11.35 Revel 22.12 Luke 21.27 28. From these and many such like Scriptures we are taught that both the reward of the righteous and the Wicked are reserved till the appearance of the Lord Jesus at the day of Judgment And as touching Hell I have formerly written that it is not in being till the day of Judgment and that the Devils place is in the ayr he being called the Prince thereof and that also he compasseth the earth by walking to and fro in it but if he were in Hell viz. the Lake he could not so do for from thence none can possibly come when they are once there but let no sottish soul therefore take liberty to sin for know as I before have said that so soon as a wicked man dyeth he shall be brought to Judgment and then receive a just recompence of reward that is to say in his account it will be present to him there being no time or remembrance of time amongst the dead so that the time between his death and resurrection will be no more to him then the time was to him before he was born that is to say from the Creation of the world to the time of his being although it was a great time yet to him it was no time no not a moment neither will it be after death a moment of time till the Resurrection in the account of the dead therefore take not liberty to sin for if thou do thy judgment slumbereth not but hasteneth and will fall on thee in a moment take heed and thus I pass to the last Scripture mentioned In Luke 23.43 I say unto thee to day shalt thou be with me in Paradise To which I answer and say That although I have answered this text before in another place yet I shall speak somewhat to it here and first consider That Christ was not that day in heaven nor many dayes after as I before have said for Christ was three dayes both soul and body in the grave as you may read Psal 16.10 compared with Isa 53.10 12. and Acts. 2.31 And after he was risen from the dead and amongst his Disciples He said touch me not for I am not yet ascended unto my Father John 20.17 Which sheweth That Christ was not in Paradise himself that day in which the words were spoken Secondly it cannot be proved That the Thief was dead the same day neither is it likely that he was because that Christ was not dead himself till after the ninth hour Mat. 27.46 47 48 50. And if Christ dyed not till after the ninth hour then there was not three hours more remaining of the day and after this time and in all likely-hood very neer to the end of the day they besaught Pilate that their legs might be broke that they might be taken down from the Cross because the preparation of the Sabbath drew neer that they might not hang on the Cross upon the Sabbath day for that day was an high day with the Jewes and the text saith that they brake the legs of the first and of the second and when they found Christ dead already they brake not his legs the which implyeth clearly that the other two Malefactors were not dead and also take notice that the death of the Cross was a languishing death and it being unutial or unlawful to bring the prisoners from their execution to prison again therefore that they might not make an escape but die according to the Law they brake their legs and then by their so doing there could be no means of escape but they must die yet it doth not follow that
lump of man-kind in using a means to bring them to a Resurrection of life and Glory and I shall handle them in two particular Subjects The first will be the Resurrection and the second Gods love to man in point of Salvation and glory and so to the first Subject namely That although man must dye and be like water spilt upon the ground yet the Lord will bring him up again from the dead to live for ever in glory or misery according as they have received his grace and walked worthy of it or as they have slighted and abused grace and mercy and not walked worthy of it THE Resurrection of the Body PROVED AS touching this Subject of the Resurrection I shall be brief yet full enough to prove it to be the truth of God and the foundation of the godly mans faith and hope and my method to prove it shall be by laying down this Position which is That the dead bodies of those that return to the dust shall live again and arise and come to Judgment to receive according to what they have done whether it be good or evil For so saith our blessed Saviour John 5.28 in these words Marvel not at this for the hour or time as the word will bear it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hora is coming in the which all that are in the graves shall hear his voyce and shall come forth they that have done good to the Resurrection of life and they that have done evil to the Resurrection of Condemnation for the Trumpet shall sound and the dead shall be raised incorruptible and we shall be changed 1 Cor. 15.52 And that this is true weigh the following Reasons which will confirm the truth of the Position and the first Reason is Reas 1. Because Christ himself did both die and rise again to be the first fruits of them that sleep that he might bear a sure Testimony to prove the Resurrection of the dead as saith the Apostle 1 Cor. 15.20 21. in these words But now is Christ risen from the dead and become the first fruits of them that sleep for since by man came death by man came also the Resurrection of the dead for as in or by Adam all die even so in or by Christ shall all men be made alive but every one in his own order vers 22.23 Reas 2. Secondly because the Scripture saith that our bodies shall be redeemed from the Grave and cloathed with immortality and indeed it was the very thing that Saint Paul waited for and comforted himself in Rom. 8.19 20 21 22 33. in these words For the earnest expectation of the creature waiteth for the manifestation of the Sons of God for the creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope because the creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the children of God for we know that the whole Creation groaneth and travelleth in pain together until now and not only they but ourselves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our bodies From whence we may see that the Apostle did look and wait in his mind for the Resurrection of the BODY which is to be understood the Resurrection and thus we see that our BODIES shall be redeemed from the dust and all kind of Corruption which proveth the Resurrection And so I pass to the third reason which is Reas 3. Thirdly because the Scripture saith the dead bodies of such as are in the dust shall arise again and live as saith the Prophet Isa 26.19 in these words Thy dead men shall live together with my dead bodie shall they arise awake and sing ye that dwell in the dust for thy dew is as the dew of Hearbs and the earth shall cast out the dead that is in it The which agreeth with the words of the Prophet Ezek. which saith And as I prophesied there was a noise and behold a shaking and the bones came together bone to his bone and when I beheld loe the sinews and the flesh came upon them and the skin covered them about and there was no breath in them Then I Prophesied as he commanded me and the breath came upon them and they lived and stood up upon their feet an exceeding great Army From whence we may see that there is to be a Resurrection of the body out of the dust of the earth to life again that all may come to Judgment to give an account of what they have done in the body whether it be good or evil And so I come to the fourth Reason to prove the Resurrection of the body which is Reas 4. Fourthly because the same IT which is sown in corruption the same IT riseth in incorruption and every seed shall have its own body as saith Saint Paul 1 Cor. 15.42 So also is the Resurrection IT is sown in corruption IT IS raised in incorruption for this corruptible must put on incorruption and this mortal must put on immortality so when this corruptible hath put on incorruption and this mortal shall have put on immortality then shall be brought to pass the saying that is written death is swallowed up in victory O Death where is thy sting O Grave where is thy victory Which clearly proveth that the same that goeth to the dust the same riseth again out of the dust only the corruption putting on incorruption and the mortal putting on immortality which cannot be understood another body but the same body neither can it be true which is said Death is swallowed up in victory no for if the dead bodies rise not out of the Graves then the Grave hath victory and is not conquered so as to be said O Grave where is thy victory but the victory of the Grave is destroyed by Christs death and Resurrection that we should not be holden therein All which proveth there is to be a Resurrection of the dead bodies out of the Graves And so I come to the fifth Reason to prove the Resurrection of the dead which is Reas 5. Fifthly Because Job also confirms this truth saying O that my words were now written O that they were now printed in a book that they were graven with an Iron Pen and laid in the rock for ever for I know that my redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms devour this body yet in my flesh shall I see God whom I shall see for my self and my eyes shall behold and not another although my reins be consumed Job 19.23 24 25 26 27. From hence we may see that although Job were in great afflictions yet the consideration of the Resurrection comforted him and that he means the very same body is plain because he saith that although worms did devour his body yet in
the Greek Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to this agreeth the saying of our blessed Saviour written by Saint John 3.16 17. in these words God so loved the WORLD mark the word WORLD that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life for God sent not his Son into the WORLD to condemn the WORLD but that the WORLD thorrow him might be saved To which add that which is written 1 John 2.1 2 3. in these words My little children these things I write unto you that ye sin not but if any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation of our sins and not for ours only but also for the sins of the WHOLE WORLD From these Scriptures with many more that might be added it doth evidently appear that Jesus Christ did die for every man and yet further to confirm this truth I shall prove it by sircumlocution or plain reasons drawn from the Scripture and the first is Reas 1. First Because God hath sworn by himself because he could swear by no greater that he desireth not the death of such as die or of the wicked but tels them that their destruction is of themselves as Ezek. 33.11 in these words Say unto them as I live saith the LORD GOD I have no pleasure in the death of the wicked but that he would turn from his wicked wayes and live turn ye turn ye from your evil wayes for why will ye die O house of Israel And wo be to thee Jerusalem wilt thou not be made clean when shall it once be Thy destruction is of thy self thy wickedness hath procured it Jer. 13.22 27. From whence we may see that God is so far from decreeing any mans damnation simply of his own will unless in reference to their rejecting of grace tendered that he hath entred into an oath before the sons of men not to desire their ruin unless they resist his spirit in the tenders of grace which sheweth that he gave his Son to die for such as perish for without blood there is no remission of sins so then there cannot be a tender of the Gospel which is remission of sins to such for whom Christ dyed not but more of that anon I pass at present to the second Reason to prove that God gave Christ to die for all men to bring them to a Resurrection and glory as before said which is Reas 2. Secondly Because as God hath sworn not to take pleasure in the death of them that die so he hath also said that it is good and acceptable in his sight and well pleasing to him to have all men have Salvation and to that end Christ dyed as you may read 1 Tim. 2.1 2 3 4 5 6. in these words I exhort therefore first of all Supplications Prayers intercessions and giving of thanks be made for ALL MEN for Kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty for this is good and acceptable in the sight of God our Saviour who would have ALL MEN to be saved and come to the knowledg of the truth For there is one God and one Mediator between God and men the man Christ Jesus who gave himself a ransome for ALL to be testified in due time From whence we may see that first as God hath sworn by himself that he desireth not the death of the wicked Secondly that he also saith he would have all men saved and that they might be saved he saith that he gave Christ to be a ransome for all men so that from these two reasons you may see Gods love to all men extended and I pass to the third Reason which is Reas 3. Thirdly Because God hath commanded the Gospel to be declared to all men and condemneth such as believe it not and the Gospel is to be understood good news viz. remission of sins and salvation by Christs blood and commandeth men to believe it upon pain of eternal wrath But if Christ did not die for every man to whom the Gospel is commanded to be preached then a lye is commanded to be preached to the greatest part of men and they damned because they believe and receive it not the which to say were ridiculous and blasphemy But that you may see that this is true consider well that if there be a Command given to Christs Ministers to preach the Gospel to every man that is to say in plain english that Christ dyed for their sins and rose again for their Justification and yet Christ did not die for every man then this is to command a lye to be preached to the greatest part of men and they damned for not believing of it if Christ only dyed for a few as some say the which so to say is wickedness and then also those that are damned for not believing the Gospel are damned for not believing a lye and how wicked such an opinion is I shall leave all to Judge who know any thing of God And that you may see that the Gospel is to be preached to every creature and men to believe it upon penalty of condemnation read Mark 16.15 16. in these words And he said unto them go ye into ALL THE WORLD mark that and preach the Gospel to EVERY CREATVRE mark that he that believeth and is baptised shall be saved but he that believeth not shall be damned From whence we may see that the Gospel namely the good news of Salvation thorow Christs blood is to be preached to every man and whosoever doth not believe it namely that there is life and remission of sins for them thorow Christs blood are to be damned because they make God a lyar John 3. Chap. 8. 1 John 5.10 These well considered sheweth that God did give his Son the Lord Jesus to die for every man as before said and so I pass to the fourth Reason which is Reas 4. Fourthly Because it is very plain that so many as were made sinners by the first Adam so many were made righteous by the second Adam and it is evident that all were made sinners by the first Adam Ergo all are made righteous also by the second Adam for there is all set in oposition to all that is to say so many all as was made sinners by Adam so many all was made righteous by Christ and if so then it doth follow undenyably that God gave Christ to die for every man and that the premises are true read the words of Saint Paul Rom. 5.18 19. which saith Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness the free gift came upon all men unto justification of life for as by one mans disobedience many were made sinners so by the obedience of one many be made righteous From these words we may see All set in
the Kings of Sheba and Seba shall offer gifts yea all Kings shall fall down before him all nations shall serve him his name shall be for ever Name signifieth authority his name shall be continued as long as the Sun and the whole earth shall be filled with his glory Amen Psal 62.1 2 3 4 5 6 7 8 9 10 11 12. This whole Psalm with many more speaks fully of this thing and how can it be imagined that the Babylonion and Pertian and Gretian and Roman Monarchs should continue so long and Christs Kingdome that the Scripture speaks most of which is to be the Kingdome under the whole Heavens should remain so little a while as some do Imagine to what end is it for him to take his great power and to raign if it be for such a small time as one day according as a day is in our account no doubtless it is to be for a thousand years at the least Secondly We understand the six dayes vocation of Gods work doth hold forth and teach us that the continuation of the World is to be for six thousand years it being considered that a day with the Lord is as a thousand years only the dayes to be shortned for the elects sake and the seventh day which was Gods rest from his labour and the year of Jubilee to be understood to figure out unto us the seven thousand years which is to be the time of Christs Kingdome and the glorious rest that we are to labour to enter in to Thirdly It appears to be a large time because the families of the earth are to come up to worship this great King the Lord of Hosts Isa 66. Zach. 14. Mich. 4. and the Lord is to be their teacher and he is to make war at that time to cease to the ends of the earth and he is to be one and his name one at that time and to govern the nation upon the earth all which things bespeaks more time than a moment or one natural dayes time Fourthly It further appears that the time will not be short because in the time of Christs Kingdome his will shall be done in earth as it is done in heaven when the Tabernacle of God shall be with men and he dwell with them as the time is at hand when it will be so and the earth shall be full of the Knowledge of the Lord as the waters cover the Sea time would fail me to speak of these things in particular and therefore I shall omit it at present and more especially because there are many in this nation would assist me with their help in this point of Christs Kingdom if it should lie at the stake for want of proof and that makes me the more sparing for I could thorow Gods assistance speak more largely about the same point but because of the reasons before mentioned I have only given thee what lyeth before me in my understanding and leave the most serious perusal of things until a future and greater occasion offereth it self unto me and at present shall only speak a few words to the estate and condition of the wicked in the day of the Lord and in the time of his Kingdome which is First as concerning the coming of Christ we find that the greatest part of men shall be gathered together to make up that company of Gogg and Magog and we may read what will become of them when the Vine of the earth is reaped and cast into the great Winepress of God and trod without the gates of Jerusalem that blood shall come out to the horse bridle and Joel and Ezekiel speaks largly of that and more of it Revel 19.1 And although time admits not of writing the words of the several texts yet peruse them at thy leasure as thou mayest find them written Isa 63.1 2 3 4. Ezek. 39. to the sixteen verse Joel 3.11 12 13. Revel 14.18 19 20. Chap. 16.16 ARMAGEDDON a place of slaughter Chap. 19.17 18 19 20. From these and many more which might be cited the which elsewhere I have cited we may see that a very great multitude will be slain at the very time when Christ shall take his Kingdome although a few shall be affrighted and give glory to God but the next or that which remains is to speak somewhat of the rest which are not slain and First we cannot conclude any of them in a state of Salvation or any grace to be offered to them that are wicked and refuse the tender of the Gospel save them few above written because when Christ cometh he that then is holy shall be holy still and he that then is filthy shall then be filthy still Revel 22.11 12. Secondly the great Antichrist shall cause all unless the sanctifyed ones and some few elect that shall escape him to receive a mark in their right hand or forehead and they that escape the sword which received his mark they shall be tormented day and night and they shall have such curses as I spake of not long before concerning the sinner that remained so till he come to be a sinner an hundred years old But paradventure some may say There is some that have not heard of Christs fame shall at that time be sent to that they may see his glory Isa 66.19 Answ There are some that shall escape the Man of sin and not receive his mark as Edom and Moab and the chief of the children of Ammon Dan. 11.41 And Moab shall be an hiding place to Israel in that day these shall be sent to Tarshish and pull and lug that they that by reason of being remote have not heard these shall have a day of grace offered in the time of Christs raign and also the children that are in their non-age but the Sons of those that have afflicted Gods people shall come bending unto them and in brief thus as the wicked shall be broken like a Potters Vessel at the coming of Christ even so those that in their generations come not up to worship the Lord Christ in the time of his Kingdome shall be bond-slaves to Israel and at last perish in the manner before spoken of so in the time of Christs Kingdome there will be some sinners though not of the Jews and their Judgment will be great and at last when the Devil is loosed at the end of the thousand years there will be such a seed for him to work upon as in fore time and then he shall befool them perswade them that they may break off their yoak from off their neck and not be captivated but may themselves conquer and raign and so shall come up to Jerusalem thinking to besiege it and take it and then fire shall come down from God out of Heaven and destroy them and this bringeth in the resurrection of the unjust namely the last and general resurrection the eternal Judgment then when all Rulers and authority is put down even the very last enemy which
is death then shall Christ deliver up his Kingdome and authority into the hands of God the Father and then shall Christ and the Saints be in subjection to God for ever and shall remain with him in bliss in that everlasting station that heavenly Jerusalem the which the Lord grant it to be the portion of every serious Soul that seeketh after truth unto whose hands these lines may come and to all others which is the earnest desire of him that would fain have been larger in meditation writing but by reason of several occasions time suffereth him not Farewel The Good Ancient Laws and Statutes OF KING JESUS VINDICATED Wherein is proved by several Scriptures and several Grounds and Reasons drawn from Scriptures That all the Laws Statutes and Ordinances of King Jesus given forth in his last Will and Testament are practicable and to be practised by the Lords People in all Ages until the Worlds end or till the second Coming of the Lord Jesus Christ to Judgment Whereunto also is added an Answer to the most material Objections to this Point or proof for the Cessation of some of Christs Ordinances It being in Answer to a Book published by Mr. Simon Henden of Biddenden in Kent entituled A Glass of some new Discoveries Together with a brief Review of the Heads of a Conference between him and the Author before many witnesses June 3. 1658. By GEORGE HAMMON Pastor to the Church of Christ meeting in Biddenden in KENT I said dayes shall speak and multitude of years should teach wisdome But there is a spirit in man and the inspiration of the Almighty giveth them understanding Great men are not alwayes wise neither doth the aged understand judgment Therefore I said hearken unto me I also will shew thee mine opinion Job 32.7 8 9 10. Go ye therefore and Teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things WHATSOEVER I HAVE COMMANDED YOV and loe I am with you ALWAYES EVEN to the END of the WORLD Amen Mat. 28.19 20. LONDON Printed by G. Dawson for the Author 1660. The Epistle Dedicatory TO Mr. Simon Henden and his Son John SIRS ACcording to my promise and the desire of many Friends I have taken in hand to give some further Account of the Conference that we had at your House in June the 3d. 1658. Together with an Examination and Tryal of some few Particulars published by you upon a more mature consideration But truly I must be very brief because the Press hath waited a long while for it by reason of my being so much from home and taken off upon other occasions for indeed part of my Book hath been printed long since the which part was far briefer than it was intended if time would have admitted and also if the man to whom I had Dedicated it in chief had been in England but he being far remote and also giving forth speeches that he would not meddle any more with me either in Disputation nor in the Press I did only intend to answer that which seemed most material unto me and to remove it from my door and also to shew my opinion upon some other Subjects which are material and worth examination as at this day at the end of which I did promise to speak somewhat in order to the reviving of our former Discourse upon which I did also peruse your Treatise intituled The Key of Scripture Prophesies or A Glass of some new Discoveries to the end that I might the better know your Judgment when I had seen it delivered by you upon deliberation with serious and mature thoughts and when I had read it and perused it I was very much astonished at the consideration thereof to think how much I was bereaved of my understanding if that Piece were worthy to be authorized by a man of your gravity and ingenuity but however I desire not to be too confident it may be of greater worth than it appears to me to be and therefore I shall reveiw some few particulars and in the words of Sobriety and Humility give my judgment of things as they appear to me in the plainness and simplicity thereof to the end that I may inform those who are out of the way and yet will ask and enquire for the good old way and to leave others who are wise in their own conceit to stand and fall unto their own Master without casting dirt or things of that nature upon them the which I find to be most profitable in reference to Godliness although most unpleasing unto the flesh But to wave these things and all kind of circumlocution my desire is that these Lines may not be mis-represented upon your spirits as though what I write here be the venting of any thing from a private prejudice but those things that I rather aim at is love and good will first to your selves and then to all those that possibly may be mis-led and be in that Babel that you suppose others are in therefore let the Scripture and sound Reason guide you I mean Scripture Reason and the Lord if it be his will give you a right understanding therein which is the desire of him which desires your eternal peace who is Your Servant and all mens for Christ and his Bodies sake which is the Church GEORGE HAMMON THE Epistle to the Reader Courteous Reader I Have here presented thee with as it were a Homer in a Nut shell much matter of concernment in a little compass or volumn and my desire is that as thou tendreth the good of thy eternal peace to peruse these lines with an impartial heart and an unbyassed affection that thou maist thereby find out the truth in the midst of the varieties of Opinions which are in our dayes and in order thereunto be very careful to try things well before thou receiveth it for a truth and believe not every spirit but try them whether they be of God for many false Prophets are entred into the world which endeavour privately to undermine the truth and to bring in another Gospel to oppose both the Ordinances and Kingdome of the Lord Jesus and to walk in such a way as God hath not cast up for his People to walk in therefore remember how thou hast heard and received and hold fast for the time of account draweth near and then blessed will such be who are sound doing all things that are written in the last Will and Testament of Christ Jesus and if thou find any man so insolent and bold as to say that some of the Laws Statutes or Ordinances of King Jesus be not to be observed but are ceased then examine where it is written that Christ hath said that any of his Laws is to cease or fall to the ground and not to be observed until he comes and puts an end unto them and know that in things of concernment God hath not spoken obscurely