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
concerning them They receiued the word with ioy and gladnesse Mat. 13.20 Acts 2.41 Luke 9 62. They tooke the Plough by the hand indeed The foule spirit was gone the Sowe was washt the blade sprung vp These things the Church did see and know was true in them and so farre it did approoue of them did yeeld vnto them the common things and were of one accord therein together The Church stones of life looked for fruit from them but fruit they neuer saw They hoped the best till they saw the worst They knew not the tree but by the fruit and that not till it had brought forth either good or bad But by their fruit they do know them as it is written Doe men gather Grapes of Thornes or Figges of Thistles can a good tree bring foorth bad fruit or a bad tree good fruit no not possible A good tree cannot bring foorth euill fruit Mat. 7.16.17.18.19.20 neither can a bad tree bring foorth good fruit euery tree that bringeth not foorth good fruit is hewen downe and cast into the fire The Scripture doth neuer any where teach or speake like your Master Smith That euill trees may be knowen to be good trees by bearing of good fruit and yet be cut downe and cast into hell fire for bearing of euill fruit for you say that a tree which shall be hewen downe one that may fall away doth bring forth as good fruit as the good tree or good ground doth and that there can no difference be discerned by their fruits between them contrary to the Scripture which saith to the children of the kingdome Mat. 12.33 Yee shall know them by their fruits Meaning the good trees by the good fruit which they bring foorth from the trees that bring not foorth good fruit and from the euill trees which bring foorth euill fruite And as they knowe certainely the good tree by his good fruit and the euill tree by his euill fruit so they doe also know that those trees which growe in the Lords field Luke 13.6.7.8 standing as branches in the vine Iohn 15.2 and bring not foorth good fruit are accursed like the figge tree Mat. 21.19 Mat. 3.10 must be hewen downe with the euill trees and cast into euerlasting fire But perhaps you will say Obiection these trees cannot be so distinguish't and knowne till the end for the Lord saith Mat. 24.13 He that endureth to the end shall be saued And the righteous man may fall from his righteousnesse as testifieth the Prophet and die Eze. 18.24.26.27 And the vnrighteous man turne from his vnrighteousnesse and liue So that there can be no such certainty as you speake of vntill the end Heere I would first know of you Answere what ende you thinke the Lord doth meane whether the end of the world or the end of their life in the flesh If you mean the end of the world then Moses Elias the Prophets and Apostles might yet perish for to that ende they are not yet come But they are and shall bee saued therefore that end it cannot be what then the ende of their life in the flesh that end is it which you intend I dare say Then indeed there is no certainty in this world to be had till the houre of death then is the Doctrine of your fellowes the Dutch Anabaptists true who affirme that the most righteous man lustified and borne againe from aboue may fal away and perish at any time euen till his last howre then should mans saluation depend vpon his last gaspe Then no man can reioyce that his name is written in the Booke life till he be dead or else they may haue their names blotted out againe after they be written therein as indeede they doe affirme But man may be certainely assured of reconciliation with God Rom. 1.38.30 and that his name is written in the booke of life and sealed there by an indelible couenant before the moment or houre or day of his death therefore that end it cannot be But stay Obiection may not the righteous man fall from his righteousnes then Such righteous men as I told you of before Answere may fall from their righteousnesse Euill Trees and euill ground which neuer brought foorth good fruit As from some the foules of the Aire catch away the seed that is sowne in their harts and they fall away Mat. 13.19.20.21.22 some by persecution are offended some the cares of this world doe choake And so the righteous man doth fall from his righteousnesse The washed sow is turned to wallow in the mire againe 2. Pe. 20.2 The dogge to his vomit againe He that tooke the Plough by the hand hath looked behind him and is made vnmeete for the kingdome of heauen for euer The vncleane spirit that was cast out Mat. 12.45 is returned with seauen worse then himselfe and re-entereth the house swept and the ende of this man is worse then his beginning It had beene better for him that he had neuerknowne the way of truth his condition was better before hee tooke the Plough in hand then it is now in this end of his wherein he hath giuen it ouer turned backe entertained his euill companion againe with seauen more worse then he Question But what is then the end which whosoeuer endureth vnto and doth attaine shall be saued The end therefore is the fruit as reaping is the end of Ploughing Answere And as wee looke for fruite after wee haue sowne our Corne in the earth So doth the Lord looke for fruit of the seede he hath sowne in vs. Such fruite as whosoeuer bringeth forth shall neuer be hewen downe and giuen to the burning fire But is like the tree planted by the riuer side Psal 1.3 which bringeth forth his fruit in due season whose leafe shall not fade And this is the plantation of God and these are his trees and the branches of his owne Vine Christ Iesues and euery branch that berareth fruit in him hee purgeth like a good husbandman Ioh. 15.1.2 that it may bring forth more fruit And if you aske what fruit that is I tolde you before yet if you will haue it againe It is Loue euen that new commaundement the perfection which the Lord commaundeth Mat. 5.48 saying Be ye perfect as your heauenly Father is perfect It is the first resurrection which whosoeuer attaineth is blessed holy for euer They that attaine to this end are blessed in their life Deut. 28.3.45.6 Mat. 9.3.4.5.6.7.8.9.10.11 and blessed at their houre of death and blessed at the end of the world and blessed for euermore These righteous men neuer fall from their righteousnes their names are neuer rased out of die booke of life Mat. 18.14 but vnrighteous men may turne to their righteousnes And therfore these righteous men encourage all exhorte all hope all things endure all things forbeare and are gentle vnto all 1.
Angels stand alwaies beholding my Fathers face who is in heauen Nay Ver. 3 except ye returne saith the Lord to those Disciples who would so faine know who should be the greatest and become as little children ye shall not enter into the kingdome of heauen But whosoeuer is become humble as a little childe Ver. 4 they are the greatest in the kingdome of heauen they are the chiefest and they haue the preheminence aboue all other in Gods treasures After this the Lord speaketh to the little ones Ver. 15 and saith If thy brother trespasse against thee thou shalt tell him his fault c. But before I proceed in the words of our Lord which followeth About the meaning whereof there is so great difference and strife at this day which hath caused great diuision and enuie And because it being a matter of great moment and very necessary at this day to be known wee will labour the more diligently by Gods assistance to dissolue the doubts and to bring the truth to light that by this meanes the wandring thoughts of those fled and disperst abroad might be reclaimed and brought home And our contentious spirits at home also better informed that we may haue a more spirituall peacefull and heauenly proceeding encrease frō good beginnings to most happy ends the which I make no doubt of if they will but vouchsafe to learne at the hands of trueth To this end 1. Ioh. 16.17.18 verse of the last Chapter we will first see what S. Iohn meaneth and then come to our Lords words If any man see his brother sinne a sinne that is not vnto death let him aske and he shall giue him life for them that sinne not vnto death There is a sinne vnto death I say not that ye should pray for it All vnrighteousnesse is sinne but there is a sinne not vnto death We know that whosoeuer is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not As if hee should say Verse 16 If any man that is borne of God see any one of these brethren that are not yet borne againe sinne against the light or those that walke in the light so it be not in that depth as that it reacheth vnto death let him that is born of God knowing it aske of God and he will giue him life for them that sin not to death There is a sin vnto death that some of those that are vnborne of God doe commit not to bee prayed for that is a sinne so malitiously committed and with knowledge against the light and with so bitter and enuious a spirit against those also that walke in it that he could withall his heart Psal 59.5 1. Iohn 3.12 serue him as Caine did his brother because his owne workes are euill and his brothers good And this sinne is not to be prayed for and may bee discerned by them which are borne of God from the other or else how could they tell for whome they ought to pray and for whome not All vnrighteousnes is sinne and all sinne is included vnder the name of vnrighteousnesse some of which 1. Iohn 1.8 all those that are borne of God are guilty of dayly and shall be so long as they liue 2. Cor. 5.1.2 in this earthly Tabernacle for which they sigh and mourne longing for this deliuerance But there is a sinne not vnto death which none of these that are borne of God do commit as he affirmeth in the next words We know faith he whosoeuer is borne of God sinneth not that is sinneth not neither that sinne vnto death nor yet the sinne not vnto death before mentioned but he that is begotten of God keepeth himselfe and that wicked one toucheth him not that is through the spirit of Christ 2. Cor. 1.22 that sealeth that holy seede the word of faith to his heart whereby hee ouer commeth the world and that wicked spirit can take no place in him Now let vs returne to the wordes and mind of our Sauiour now that we perceiue the meaning of his seruant Iohn being all one and the same case and see what our Lord doth meane proceeding where wee left Moreouer if thy brother trespas against thee thou shalt tell him his fault betweene thee and him alone c. The Lord hauing from the beginning of the second verse of this Chapter to the end of the foureteenth verse of the same applyed his speeches Mat. 18. altogether to those vnregenerate Disciples and brethren giuing them to vnderstand how necessary it is that they should conuert and that to the conuerted little ones the great things doe belong and to receiue one of them in his name is to receiue him charging them with great threatnings to take heed that they offend not one of those little ones shewing them how vnrecouerable a sinne it is he pronounceth a woe vpon the committers thereof And that as a man cast into the sea verse 7 with a mil-stone about his necke cannot possibly returne againe so and more vnpossible it is for any one to returne that falles into this gulfe And telling them also what great priuiledges they had how their Messengers haue accesse into the presence of his father and beholde his face in heauen and how that his wil is that not one of these little ones should perish I say the Lord hauing aduised and charged the vnreturned ones thus verse 15 1. Iohn 2.10 doth now turne his speech vnto the little ones borne of God in whome is no occasion of euill as Saint Iohn saith shewing them how they ought to walke toward those vnreturned bretheren If thy brother trespas against thee c. Here we must consider before we proceed any further what trespasses these are and to this ende let vs looke backe to that which hath beene said from Saint Iohns words As there is a sinne vnto death 1. Iohn 5.16 not to be prayed for nor yet to be admonisht of being knowne for that man which they know they may not pray for they doe as well know it is in vaine to admonish So there is a finne not vnto death verse 17 which when they see any of the vnreturned brethren commit eyther against the light or against any of them for the light and Gospells sake that may be both prayed for and they admonisht of by them as it is written blesse them that curse you pray for them Leuit. 6.28 which persecute you as for him that sinneth wittingly and willingly against the light and the obeyers therof for the light and Gospels sake after he hath knowne the truth of the same Heb. 10.26 there doth remaine no more sacrifice of sinne c. Of whome one saith Psal 59.5 praying against the wicked Bee not mercifull to them that transgresse maliciously So to him that sinneth or trespasseth vnwittingly though willingly against the light and them that walke in it as many often
doe reuile and persecute them thinking they doe God seruice There doth yet remaine sacrifice and he may be both prayed for John 16.2 and exhorted to repentance and repenting find grace and pardon both with God and his true Church Luk. 23.34 Act. 7.60 and for such doth the Lord himselfe pray saying Father forgiue them for they know not what they doe and another saith Lord lay not this sinne to their charge So that this sinne or trespasse heere is not any sinne committed simply and alone against the ten Commaundements But it is to sinne against the new couenant in them that obey it For the Lord doth not heere giue rules and directions whereby to learne men to keepe the ten commaundements but to teach them to obey the Gospell yet not so but that euery sinne committed against the Gospell is also a breach of the law But one may sinne against the law and yet not against the Gospell not that any man hath leaue to sinne against or breake any of the ten commandements but in many things as one saith we sinne all and loue couereth a multitude of these sinnes and as it is written Iam. 3.2 1. Pet 4.8 Psal 32.1 Blessed is that man whose iniquities are couered so that as God in his loue doth couer the manifold iniquities of his blessed ones so doe they all couer multitudes of those sinnes in others And that it cannot bee meant of the literall breach of any of the ten commaundements experience may proue for if a man see his brother commit adultery or murder or theft or heare him take the name of God invaine or see him worship an Idoll or any other such like grosse sinne how may these rules and directions in this place serue for this man for after that he which onely is priuie to his fault beside God and himselfe hath plainely rebuked him as the Scripture other where doth commande him so to doe Leuit. 19.17 If hee will nor heare him Mat. 18. how may he then proceed according to the direction of Christ if he take one or two and then telleth him his fault and reproue him before them or him and the other denieth any such fault that he accuseth him of and taketh him or them whom he bringeth for witnesse to beare witnesse against him to proue him a slaunderer and so he may proceede against him in mens iudgement more lawfully and more agreeable to Christs direction then he may against the other because he hath one or two witnesses whereas the other hath none and so those witnesses whom he taketh to beare witnes against another commeth now against himselfe wherefore it is manifest that no man may accuse another of any sinne especially of that kind though he saw it with his eyes or heard it with his eares except he hath other eye or eare witnesses besides himselfe least hee bee condemned for transgression and punished for an euill doer Deut. 19.15 for an accusation may not be receiued vnder two or three witnesses So then the Lord dooth not meane here by trespasse any of the grosse sinnes of the Commaundements nor yet the smaller multitudes of them which loue doth couer but hee meaneth the sinnes or trespasses committed against the little ones that are borne againe hating them or despising them for that they walke in the light and so in despising them they despise the Lord Iesus and his father that sent him and so they sin against that light which should saue their soules which being done wittingly is vnpardonable And as the law of life and saluation is more excellent then the law of death so doth the sin excell in greatnesse As it is written If he that despised Heb. 10.28 29. Moses law died without mercie vnder two or three witnesses O how much sorer punishment suppose ye shall he be worthy that treadeth vnder feete the Sonne of God and counteth the blood of the Testament as an vnholy thing wherewith hee was sanctified and doth despight the spirit of grace So then to sinne against the law is one thing and to sinne against the Gospell is another Wherefore by trespasse here is meant pardonable sinne committed against the new Testament and those that walke in the light thereof vnwittingly And the trespassers are such as are not yet borne of God for hee that is borne of God sinneth not 1. Ioh. 5.18 neither is there any occasion of euill in him meaning by sinne and euill the sinne to death and the sinne not to death before mentioned for if he could sinne the sinne not to death hee must needes sinne the sinne to death because he cannot doe it ignorantly As Paul did 1. Tim. 1.13 who said I was receiued to mercy for I did it ignorantly seeing he knoweth the light which Paul did not then for how is it possible that he which is borne of God who loueth God and his brother also that is begotten of him who walketh in the light which is his life and saluation that he should hate his brother whom hee so loueth or despise the light which his soule delighteth in or resist the same seeing that his whole life and felicity doth consist therein And we know that he that is borne of God loueth God and he that loueth God 1. Iob. 3.9 loueth his brother also which is begotten of God and so he cannot sinne neither is there any occasion of those euils in him as it is written 1. John 5.1 Now let vs proceed seeing that the way as I hope is made cleere If thy brother trespasse against thee goe tell him his fault between thee and him alone Mat. 18.15 if he heare thee thou hast wonne thy brother That is to say If any one of those Disciples and brethren in common things not regenerate doe despise or speake euill of any one of you that are returned and reuile or persecute you for the lights sake wherein you walke Thou shalt informe him of his fault between thee and himselfe alone and giue him to vnderstand that if he despise speake euill of reuile or persecute thee he doth it vnto the Lord whom he professeth exhort him to humble his heart and be conuerted and walke in that light himselfe and then hee shall loue both it and embrace and loue them also that walke in it if he take knowledge of his faults and receiueth thy words of exhortation and counsell and say vnto thee it repenteth me thou shalt forgiue him seeing thou hast won thy brother but if he heare thee not Ver. 16 take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed That is to say if he scorne thy information and despise both thee and thy exhortation still proceeding in his euill against thee and the light in thee thou shalt not yet giue him ouer but take yet with thee one or two of thy fathers owne children of those little returned ones
thy brethren and seeke his loue as before with all courtesie and meekenesse of exhortation and if he still resist thy loue and vtter wordes of scorne against thee or reuile thee as enuie cannot hide it selfe Then can that one or two witnesse against him and will if that he will not heare them neither but first let them also admonish him that so euery word that he speaketh euill against thee or the light in thee may be confirmed And if he refuse to heare them tell it vnto the Church if he refuse to heare the Church also let him be vnto thee as an Heathen man and a Publican that is If hee still like a scorner refuse to giue eare and to receiue instruction at the handes of that one witnesse with thee or two tell it to the Church These he hath made Pillars in his house and they shall goe no more out Reu. 3.12 that is to those little ones borne of God being gathered together in my name who onely haue this priuiledge to be my Church and Pillar of truth for if there were fiue hundred brethren more beside the little humble ones yet none can iudge this cause but they This Church doth neuer condemn the inocent and let the guilty goe free This Church neuer decreed lies and condemned the truth And if he refuse to heare this Church let him bee vnto thee no longer as a brother and a fellow partaker in the common things of the kingdome wherein before he did and might take part with thee as a disciple of Christ but let him be vnto thee and vnto all the Church euen as a Heathen that beleeueth not the truth of the Ghospell and as a Publican that professeth the practise of sinne Verily I say vnto you Ver. 18 whatsoeuer you binde on earth shall be bound in heauen and whatsoeuer you loose on earth shall be loosed in heauen for to you it is to whom I haue giuen the Keyes of the Kingdome of Heauen as well to binde them that sinne against you and the Conenant of loue written in you with the bond of death and to shut the gate of mercy and loue against them as also to lose the bonds of iniquity and the cords and chaines of their sinnes that do repent and to open the gates of my kingdome of mercy life vnto them so that whatsoeuer ye binde on earth is bound in heauen and whatsoeuer ye lose on earth is losed in heauen For if he escaped not that despised him that spake on earth how should he then escape that despiseth him that speaketh from heauen And as he died without mercy vnder two or three witnesses that despised Moyses law Much more lamentable and fearefull is the condition of him that despiseth that law and couenant of grace whereby his soule should liue resisting the voice of the bride and of her children which sought his good How much greater is his bondage and sorer shall his punishment be that is condemned by that Church where the Prince of the couenant doth sit of treason against his bloud by the testimony of two or three witnesses It had been good for that man if he neuer had beene borne And better for him after hee was borne that a milstone had beene hanged about his neck and throwne to the bottome of the Sea before he fell to despise the Lord in his Sanctuarie and to resist his spirit of grace in his little ones Againe verily I say vnto you That if two of you my brethren that beleene in me Ver. 19 agree in earth vpon any thing concerning my word and the meaning thereof either for the sentence of death to the disobedient or mercy and life to the returned sinner whatsoeuer ye shall aske the Father in my name if it be life for him that sinneth not vnto death or whatsoeuer else is necessary and good for the kingdome he will giue it you For Ver. 20 where two or three be gathered in my name there am I in the middest of you what will hee not therefore giue you for my sake Aske and ye shall receiue that your ioy may be full These are priuiledges belonging only to those little ones that are born of God who haue their parts in the first resurrection against whom the gates of hell shall not preuaile nor yet the second death But there was euermore an Israell after the flesh which persecuted that Israell which is after the spirit and shall be to the worlds end For this generation shal not passe away till the Lord himselfe come Mat. 24.34 And if there were not an Israell not of God Paul would neuer haue said To the Israell which is of God And if there were not an earthly Ierusalem he would neuer haue told vs of a heauenly Yea there were two Ierusalems in all times Two Israels in all ages two mothers two test aments two seeds euen from the beginning As Caine and Abell Ismaell and Isaack Esau and Iacob Two lands of Canaan heauenly and earthly Two rests carnall and spirituall As it is written saying To day if ye will heare his voice harden not your hearts least ye enter not into this rest Euen then while they were in possession of the earthly rest Heb. 3.15.16.17.18.19 which by vnhardning their hearts and hearing his voice they might haue entred into Euen the same way which euer was still remaines and shall doe to the worlds end Euen the same rest the same heauenly Ierusalem the same congregation of the first borne the same holy City the same Church which hath had in it at all times the same power from God to binde and loose to remit and to retain sinnes And this is the bride the Lambs wife This is she to whom is granted to be cloathed in white aray And these are they that watch and are sober attending with their Lampes burning to meete the bridgeroome their husband These all vnhardened their hearts and heard his voice and entred into his rest The rest and peace with God rest to their soules euen that rest which is said to remain to the people of God Heb. 4.9 And whosoeuer entred into that rest did first heare his voice that is receiued the word of faith And whosoeuer receiued that word of faith did first vnharden his heart that is did first repent was lost and dead crying and bewailing with an vn-vtterable desire of life his sinnes death and these are the dead which heare the voice of the sonne of man and liue Ioh. 5.25 And this is that one baptisme spoken of and is called the baptisme of repentance Acts. 19.4 Mark 1.1.2.3.4 and the beginning of the Gospell the preparation to the word of faith That one faith spoken of and they that are borne againe of these two Mat. 3.3 Ephe. 4.5 haue all receiued that one spirit spoken of euen the spirit of adoption and are all seruants vnto that one Lord and children to that one God their
Cor. 13.4.5.6.7.8 And waite with patience laboring to see it by any means they will bring forth fruit euen the fruit of the good tree The good fruitwhich when they see they do reioice imbrace them knowing thereby that they are borne of God their owne father as Children of that holy Church Ierusalem their mother purged and purchased through his eternall Testament in the bloud of that one Lord the Lambe 1. John 3.14 to be an holy habitation to himselfe for euer And here is no loue lost betweene these brethren such loue betweene them as neuer was betweene earthly brethren As the stocke they came of in their new generation doth excell in glory inriches in power 1. Iohn 5.1 in wisedome in bounty in mercy and loue all Fathers and Mothers in nature be they neuer so high in place of this world euen that they can giue Kingdomes and thousand thousands of Gold and Treasure to their Children and possesse them of all the pleasures that the world can afford and with all the signes of loue that nature can expresse I say as the great God of Heauen doth excell the greatest that euer was on earth And as his loue is infinite beyond theirs and his abilitie also to performe the same So doe the gifts the signes and seales of his loue excell theirs And as his children doe come of a more noble stocke then theirs and are more honourablie descended euery way So doe they excell in loue ten thousand degrees for ehey loue for other and greater respects And as loue was the beginning and cause of this happinesse 1. Iohn 4.19 euen the loue of the eternall God as the Scriptures witnesse So loue is the end of their conuersation Heb. 13.8 in and through Iesus Christ yesterday to day and the same for euer This is that name so secretly written vpon them that no man can Reade or know it but they alone which haue it Reuel 3.12 and vpon them onely is his Name written New Ierusalem as it is written Him that ouercommeth will I make a Pillar in the Temple of my God And he shall goe no more out And I will write vpon him the name of my God and the name of the Citie of my God euen the newe Ierusalem which commeth downe from heauen from my God And my new name And this is the ende which whosoeuer endureth vnto is faithfull to the death and shall receiue the Crowne of life Many false Prophets shall arise and deceiue many Mat. 24.11.12.13 and because iniquitie shall abound the loue of many shall bee cold but he that endureth to the end euen this true and perfect loue the contrarie to iniquitie and to loue that is cold he shall be saued And this is the Baptisme of the holy Ghost and fire Matth. 3.11 euen the fire of Gods loue the coals wherof are fiery coales and a burning flame which much water cannot quench neither the flouds drowne But it breaketh foorth and returneth such a loue to his God and Father â—an 8.7 and to his Lord and redeemer as no man knoweth but he that hath it And such a loue to his fathers Children those little ones his and his Lords brethren as they neuer know nor shall know who are neuer borne againe Yea he returneth loue to al men euen to his enemies Prou. 21.22 Rom. 12.20 21. Psal 15.2 4. If he hunger or thirst he feedes and giues them drink and so heapes coales of this fire vpon his head Hee speaketh the truth from his hart and with his tongue vseth no deceit Hee esteemeth not himselfe but is vile in his owne eyes Hee enuieth not 1 Cor. 13.4 5 6. The Sunne goes not downe vpon his anger Hee reioyceth not in iniquitie but alwayes in the trueth and in doing good to others Loue seeketh not her owne And are not these fruits which may distinguish betweene the good tree and the bad These fruites those righteous men neuer brought foorth which fell away Heb. 3.14 Their blade was neuer like this fruit Their beginnings were neuer like these endings Those first were neuer like these last Matth. 22.14 which are the first euen the first borne For many are called but fewe chosen And this is Ierusalem that poore little sweete holy Citie Reuel 11 2. which hath bene troden vnder feete of those heathen Gentile Courtiers and outside Christians not worth the measuring these many hundred yeres And this is the Hill which once stood vp aboue the Hils whose light did shine from East to West Rom. 1.8 euen to the worlds end To it the Nations flocke to heare and see the things that were of her so famous throgh the world To whom shee cried saying Come whosoeuer will and take of the water of life freely Reuel 22.17 whereat many reioyced beleeued and were Baptised Of which some were made pet takers of her peculiar things And were not onely beleeuers of the trueth and Baptised with the Baptisme which thereunto belonged but were Baptised in heart broken and dissolued into a thousand teares And beleeued in him who also Baptised them with the holy Ghost and fire The other hard and vnbaptised in heart refusing that graceso freely offered them Iudging the common Faith and Baptisme which they had receiued sufficient to serue their turne Supposing that one Talent safely kept would stand them enough insteede when the day of account should come despised the little ones that were borne and Baptised from aboue Acts 20.29 And thus began the mysterie of iniquitie to worke and grew vp in time aboue the Hill of God and like Wolues spared not his flocke tooke possession indeede of the outward Court gathered strength got a head And trode downe that liberall free Citie the true mother and nurse to the Lords lambes and babes This head of theirs is that great Antichrist Reuel 13.1 that beast which rose out of the sea with seuen heads and ten hornes who hath reigned now twelue hundreth and three yeeres and yet still reigneth and shall till seuen and fiftie moe be come And then his dayes his times Reuel 11.3 moneths and yeeres shall be accomplisht euen one thousand two hundred and sixtie and his Crownes puld from his head his Citie burnt with fire and vpon that woman which saith I sit being a Queene am no widow and shall see no mourning shall come shame and confusion howling and crying and vtter desolation euen she which now calleth her selfe by the name of the true mother and like an harlot challengeth the husband of the true spouse to bee hers Mat. 23.35 And these are the ofspring of Caine the race and line of those Pharasies at whose hands the Lord said should be required the blood of all the Prophets from righteous Abell to Zacharias yea these are all one house with them And so are all the assemblies and congregations in the world be they neuer so cleane without doing
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
truth for it is sharper then any two edged sword Take heede therefore and marke well the thinges that are heere written vnto you and search the Scriptures whether they be so or no for they are GODS witnesses and they tell the truth what euer man saies and I pray you take heede you mistake not the Lord for his word is a mistery especially these things which are called the secrets of the kingdome of heauen And beware that you affirme not any thing which he hath not said nor meant nor gain-say or diminish any thing from his intent and howsoeuer ye haue failed therein already yet considering as I perswade my selfe you are not of those louers and makers of lies for I hope farre better things of you M. Smith Reu. 22.15 and therefore that we may vnderstand the Lord and see his secrets euen the secrets of his kingdome Let vs intreate him with broken and humble hearts for the spirit of trueth that holy annointing which is true and not lying that as it doth teach vs euen so we may abide in him and so let vs write and speake Let vs annoint our eyes with eye salue that we may see euen with the water of a dissolued broken heart and we shall see better things then forme and fashion That we may discerne betweene those that haue but the forme of godlinesse and them that haue the power thereof That wee may see and know those little ones whom to receiue is to receiue the Lord and to loue them whom to loue is to loue the Lord and to loue the Lord is life for euermore And this is that loue without the which all knowledge and all faith doth but make vs as sounding brasse and tinckling Cimballs For by this loue 1. Cor. 13.1 2 3. we shall know that we are translated from death to life and by this loue we shal approue our selues to the little ones to haue that one peculiar faith with them the assurance of the loue of God vnto vs in Christ Iesus and of our reconciliation with God through him And this is the faith which one speaketh of in a certaine place to one that would haue beene esteemed Iam. 2.18.19.20 and no doubt esteeming of himselfe too as if he had that speciall peculiar faith which only the Lords redeemed haue Shew me saith he thy faith by thy works and I will shew thee my faith by my workes Thou hast faith I graunt thee and dost beleeue but what that there is one God well yea and one Lord Iesus Christ also and one holy spirit and one faith and one baptisme yea and one Church purchased and sanctified by the bloud of the Lord Iesus Christ And dost thou beleeue all these things indeed thou dost well but I tell thee the diuell doth beleeue it also and doth tremble for one may haue faith though not that speciall faith nor yet the fruites that follow the same One may by faith cast out diuels and that in the name of Christ Iesus Mat. 7.22.23 and do many great wonders and yet a worker of iniquity What then Obiection doth not man liue by his faith alone doth works make his faith aliue Answere Man doth liue by his faith alone Heb. 10.38 Haba 2.4 yea the iust man and his faith doth make his works aliue as the branches of a Tree receiue their sappe and life from the roote But you will say Obiection what faith is this you meane are there many kindes of faith and the Scripture saith one faith one baptisme and so Answere The Scriptures meane one faith to life Ioh. 3.15 and one baptisme to life as it saith Whosoeuer beleeueth in him shall not be confounded and that whosoeuer beleeueth in him shall not perish but haue eternall life And againe whosoeuer beleeueth and is baptised Mar. 16.16 shall be saued What then will you say is there a faith and baptisme which men may haue perish Yea for Iudas beleeued and was baptised Act. 8.13 Simon Magus beleeued and was baptised and many thousand more which yet shall be found the workers of iniquity Obiection You will say then what faith is that that you meane may it be distinguisht from the other It may But first Answer I will tell you what I take the word faith to meane as it is wrought in men in generall respecting God It is an vndoubted perswasion wrought in the heart by the force and power of the holy Ghost in the reuelation of the worde of God of the truth of all or some or any of the things thereby reuealed for faith is the ground of thinges hoped for Heb. 11.1 and also the euidence of the thinges not seene By faith men vnderstand that there is onely one God that the world was created by his word By faith men beleeue that whatsoeuer hath beene said or done in the world by God his seruants his Prophets and Apostles are all true and were done by the power of God yea by faith men haue and doe worke wonders themselues As all these things may be vnderstoode and done by faith and yet such beleeuers and workers for all their faithfulnesse may goe to hell So there is a mysterie reuealed that whosoeuer doth beleeue shall not perish but shall haue eternall life Esa 61.1.2.3 that is to say a word of great grace and mercy giuen out a couenant of life and peace of pardon and deliuerance made to the poore and broken in heart Mat. 11.5.28 Mat. 15.24 the weary and heauie loaden the lost sheepe the hungry and thirsty the contrite and broken spirited euen to him that doth repent And none can beleeue this word and promise of life and pardon assuredly to pertain vnto themselues but these alone And of this seeker alone is God found to him doth he looke for his sonnes sake the Mediator of his couenant Mat. 5.3 and doth write him blessed and doth assure him pardon and reconciliation by his promised spirit whereby he is sealed and hath set to his seale that God is true and is fully assured that God is true and is fully assured that God loueth him in Christ Iesus and that his name is written in the booke of life And this is faith also which doth beleeue this thing and this is the thing that doth distinguish betweene it and the other and this faith if you wil that I shall define in few wordes It is a full and certaine perswasion wrought in the poore and broken heart by the comforter of peace and reconciliation with God in and through Christ Iesus his Lord and this is the faith which worketh by loue and this is that peculiar faith spoken of before and is but one was euer the same Nowe concerning that one Baptisme a little more As in the olde time there was Circumcision of the skinne and Circumcision of the heart but the Circumcision of the heart was the onely chiefe Circumcision which whosoeuer had was onely