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
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
Father who is aboue all and through all and in them all And these are entred into the kingdome of heauen Rom. 14.17 which is not meate and drinke and apparrell but righteousnesse and peace and ioy in the holy Ghost Now let vs speake a little of the liberty and freedome of this kingdome This kingdome is free not in bondage but at liberty wheresoeuer she liueth in any kingdome or common-wealth and if the Magistracie thereof say eate they eate or drinke they drinke or put on they put on obserue and keepe touch or tast or handle or pay they obey If they forbid they also heare and forbeare both in these and all other things of the like nature And so are they obedient to all manner ordinances of man for the Lords sake against whose commandement else they should sinne Luk. 20.25 who saith Rom. 13.7 Giue vnto Caesar those things that are Caesars And there is no kingdome or state whatsoeuer where Christians are not in bondage if it bee a bondage to some of these And if there were which is vnpossible then were it left to their choise to take or leaue with moderation as please them as it is also vnder a gouernment where many things of the same nature are so left neither commanded nor forbidden And herein consisteth their liberty in that it toucheth not their conscience For whether they eate or eate not they sinne not for God requireth neither the one nor the other wherfore if we giue these things to Caesar we do wrong neither to God nor yet to our consciences but rather if we giue not being required as the Lord himselfe said in the like case Mat. 17.27 Pay it to them least wee offend And as Caesar must haue and be obeyed in whatsoeuer belongs to him so wee must giue vnto God whatsoeuer he requires and obey him in whatsoeuer he commands Now the greatest difficulty lieth in this to distinguish betweene the things of God and the things of Caesar that knowing them asunder we may the better know how wherein to obey both God and Caesar And herein by the grace of my God I will not say any thing for any respect in and of the world whatsoeuer but Gods truth and his Church seeing that I know it shal come to the tryal of such a touchstone which cannot erre Who will waigh it try it and condemne it if it be found corrupt or too light And although it be a common fault in men to respect the present and generall affection and the approbation of the most and greatest sway they as they will Yet insomuch as I know that God is in all times and seeth in al places be they neuer so secret and also that he hath eyes abroad that can see though many be blind and lyes goe as current as truth with many and seeing I know not onely this time but a better time shall try it I will therefore bee aduised and take heede what I say for assuredly there is no lye made by the cunningst inuenter of lyes whatsoeuer but shall once eyther sooner or later suffer death at the hands of truth And there is no stubble or straw whatsoeuer but shall bee consumed with the flame thereof Now let vs see first what are the things of God which doth belong to him And then we shall the easier see what are Caesars thinges that belong to him Iohn 4.23.34 The things of God are truth and spirit John 17.17 his truth is his word his worde is his law his law is of two sorts and therefore is called two Testaments Ioh. 4.23.24 17.17 The Testament and law of death and the Reuelation and Couenant of life All the Scriptures are true but all that is written therein is not the word of God For sometimes the holy Ghost sets downe the sinnes and practises of euill men Ier. 28. And sometimes he describeth vnto vs the lying wordes of the false prophets which when wee read we must not take it for the word of God but that it is true we must beleeue for they which wrote it could not erre therein and therefore truth it is but not the truth The word of God then and the truth we meane Is that which came from heauen whether that iust and holy law of commaundements which is called the minister of death because we could not fulfill it and therfore it could not giue vs life but the iust sentēce of death or that perfect law and testament of life Psal 19.7 which conuerteth soules I meane the Gospell which is in a more speciall and peculiar maner called the word of God then the law is or can be as where it saith Faith commeth by hearing Rom. 10.17 2. Pet. 1.19 and hearing by the worde of God And againe we haue a most sure worde of the Prophets vnto the which ye doe well that yee giue heed c. And in diuers other places both in the new and old Testament whereby nothing is meant by any meanes but the promise and word of life And therefore he saith Iohn 17.17 Sanctifie them through thy word thy word is the truth Now in these two Testaments is declared whatsoeuer God requireth eyther due to himselfe from vs whether it be faith or obedience And also our duetie to our neighbours of all sorts high and low good and bad and all the holy Prophesies Reuelations which came frō aboue and sacrifices and shadows whatsoeuer which 〈◊〉 scriptures do set forth vnto vs do tend to one or other of these two and both and all doe tend eyther to shew forth the riches of God in his bounty and mercy and the condition of those that turne obey his Gospell and loue his law or his seuerity and iustice in the condition of those that disobey both lawe and Gospell That the end of all might bee the glory of God and of our Lord Iesus Christ Now the speciall things of God that doe belong peculiarly to him alone are they that we must speake of His peculiar things are these first as from him we are gone astray and by his holy law pronounced dead so to him alone we must returne to seeke life for he alone can giue it vs In him alone we must beleeue and put our confidence to him alone wee must pray and hee onely must be our God and chiefe delight Him onely we must feare as God him only we must loue as God him onely wee must acknowledge for our Sauiour and Redeemer his commandements must be obeyed onely aboue all and hee onely worshipped with our whole spirits For he alone must haue our hearts and this is spirit ioyned with truth John 4.21 Neither this mountaine nor that doth hee require nor yet forbid what he commaundeth not Cesar may forbid what he forbiddeth not Cesar may command God requireth euery place alike Cesar may commaund a place for the publike so he doe forbid none in priuate God requireth
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
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
aboue Iohn 19.10 So then whether it be the Emperours Deputy Pilat or his successour the Pope or any other that hath authority and power Their power is giuen them from aboue whatsoeuer they be And so one saith true All powers that be Rom. 13.1 are ordained of God and he that resisteth the power resisteth the ordinance of God So that what power so euer it be and in whatsoeuer they command or forbid They must be obeyed alwayes prouided that they command not that which God forbiddeth or forbid that which God coÌ„mandeth And so wee giue to Caesar the things that are Caesars But these things are loathsome in your eares and eyes and this of all other vvill goe hardest downe with you For the power and authority of Bishops you hold is Antichristian and to obey their lawes and ordinances you say is to worship the beast Though the things they commaund be neuer so indifferently lawfull in themselues to be done or left vndone their authority and commaund you say makes it abhominable And this is not your saying alone it is a sore that hath festered these thirty yeares in England and hath bred diuers Sects and infectiue errors Our Teachers and writers for pretended reformation were the first planters thereof who through their ignorance in their heat not discerning betweene the thinges of God and the things of Caesar for want of knowledge concerning Christian liberty conceiued a law of forbidding and gaue it out charging the people vppon paine of condemnation to be obedient thereunto whereby they haue brought themselues and many hundred poore soules besides loaden with sinne into a further captiuity and greater bondage then they were in before For whereas their sinnes onely opprest them and remembring Gods promise had almost escaped This law of their Teachers came so suddenly on the necke of them that they were driuen into a harder streight and vnder a more vnrecouerable burden then they were before which hath beene so wearisome vnto them that to ease themselues they haue made Sects and running into them haue fallen into many grosse errours some also falling to and embracing this present world Onely a remnant God hath and will deliuer from these wayward and distastful spirits and giue them to see how Christians are free and yet subiects to Caesar and how the conscience is no more defiled by the commaunder of what condition soeuer hee bee in their obedience then it should be by leauing it vndone if neyther man nor God require it for as wee are freed from the law of Ceremonies once in force before the death of Christ that there is now no more conscience to be made of them but as to be circumcised is nothing so to be vncircuÌ„cised is nothing Act. 16.1 2 3. as we may see by the example of Paul and Timothy who after the death resurrection and ascension of Iesus Christ and the holy Ghost was sent vnto the Church after which time Circumcision was as absolutely abolished with all the whole law of Ceremonies Aâ—t 21.24 25 26. as euer it was since to this day yet Paul did purifie himselfe after the maner of the Iewes and circumcised Timothy To proue and shew vnto vs euen to the worlds end That there is no more holinesse or Religion in making conscience to abstaine from Circumcision then there is to be Circumcised for as it is nothing now to be Circumcised seeing the end of it was accomplish't long agoe so is it nothing to bee vncircumcised 1. Cor. 7.18 19. So that if a man of God should now be circumcised to the like end as Timothy was or should fashion himselfe like a Iew 1. Cor. 8.4 5 6. to the same end that Paul did he should sinne no more then Paul and Timothy did Neither should a man offend if he should sit at Table in the Idols Temple and eate of the meate sacrificed to an Idoll so that he know that an Idoll is nothing in the world and dooth esteeme it as the dust vnder his feete he sinneth not so that hee bow not nor giue or shew any reuerence 1. Cor. 10.23 28 29. either to the Idoll the Temple or the Feast but onely receiue the meate with giuing thankes to God Alwaies prouided too withall that there be no weake brother that dooth make conscience for want of knowledge which is offended thereat nor yet any Christian as then there were some that hauing beene bred and brought vp among Idolaters and long accustomed to the Idoll seruice did yet thinke that there was some conscience to bo made 1. Cor. 8. ver 7. ieuerence to be had of it that might be emboldened thereby in that their sinne or encouraged thereby to fall to worship the Idoll againe 1. Cor. 8. and to doe seruice vnto it I say Ver. 10. all these thinges being considered and conscionably regarded and preuented It is no sinne to sit at Table in the Idols Temple and to eate the meate sacrificed to Idols But otherwise all these things considered and done as is aforesaid If he eate meat sacrificed to Idols or sit at the Idols Table he sinneth against the brethren and so against God and not onely so but if he yeeld any reuerence he is also an Idolater Josh 23.7 and sinneth against God in a more high degree Now if these thinges may bee lawfully done amongst the Idolaters and in their Temples as then Christians liued for the most part amongst Idolaters and as these Scriptures doe euidently proue was in their liberty and as Paul saith To the Iew I become as a Iew that I may winne the Iew 1. Cor. 9.19.20.21.22.23 to the Graecian and the Graecian c. Yea I am made all things to all men to the end that I might win some And also that of the Assirian when hee should goe into the house of the Idoll Rimmon and bow downe for his Master to leane on 2. King 5.18.19 when he was worshipping to the Idoll when he made doubt of it the Prophet bad him goe in peace I say if these things bee thus farre in our liberty among the heathen and in place of Idolatry where the end and intent is abhominable And also among the Iewes concerning the ceremonies whose end is absolutely abolished As also in Rome whose commaundements of all other haue in them the greatest abhomination so that we partake not with them in their sinnes least we partake of their plagues Reuel 18.4 If wee may among all these yeeld and obey in things indifferent whatsoeuer the commander be as those Scriptures before mentioned doth witnesse How much more ought wee to be obedient to the lawes and ordinances of England seeing they intend not neither Idolatry nor superstition Considering also what great difference there is betweene our Commanders in profession of Religion and the commanders of the heathen and of Rome the City of abhominations For if I should aske you what King with his vnder