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
They were strict in all small common things but the weightie matters they left vndone mercy and iudgement they ought to haue looked into 1. â—win 11.31 Mat. 5.7 which proueth men blessed as it is written If you would iudge your selues you should not be iudged And blessed are the mercifull for they shall obtaine mercy But you say Obiection A man may be borne againe to you though he be not borne againe to God for we iudge as farre as we see by his fruits If we iudge him worthy of baptisme he is then borne againe to me you say I pray you is there one new birth to you Answere and another to God will ye haue a man borne againe and againe will ye haue two regenerations one to you and another to God one essentiall another in shew Ioh. 3.3 The Lord saith Except a man be borne againe meaning once of water and the holy Ghost he cannot enter into the Kingdome of God Not twice once to you and once to God But you iudge as far you see you say but why iudge you farther then you see tell me that For you say without exception that all those whom you haue rebaptised are reborne of repentance and of the holy Ghost Mat. 3.11 according to the meaning of the Scriptures And yet you say that some of these may fall away and perish for euer Is it possible that a man may bee borne of God and perish for euer It is as possible the word of God should perish which saith blessed and holy are they that haue their parts in the first resurrection for they shall not be hurt of the second death Reu. 20.6 I beleeue that some of those whom you affirme borne againe shall perish for you affirme you know not what If ye were guided by God and his trueth which is his word you would not affirme any man to be borne of God except ye were sure of it verily nor yet deny any to be borne of God except ye were as sure they are not But you boldly affirme some to be borne againe which are not and as boldly denie many that are in that you iustifie your selues and exclude all others from beeing to you borne againe Wisedome if you had harkened vnto her Pro. 2.4.5.6.7.8.9 would haue taught you to haue iudged better For she giueth great vnderstanding to her children both sound and sure They doe not iustifie that which shee condemneth nor condemne that which shee iustifieth Neither dare her children condemne though shee condemne except she reueale it vnto them nor yet iustifie though she iustifie except shee declare it vnto them But if she reueale it then they dare speake Joh. 20.23 Mat. 18.18 and what they say is done what they bind is bound and what they loose is loosed But this error of yours doth arise from this false ground which you haue laid namely that no one may be baptised that is not first a new creature reborne of the spirit and sealed therewith vpon which ground also do almost all your other errors depend but I think it is sufficiently proued already that baptisme hath beene administred by Christ and his Apostles to many Disciples who were not born again yet because I will make it more plaine I will set downe some more examples for that purpose It is written Act. 20.41 As many as gladly receiued the word were baptised It is written againe the thornie ground receiued the word with ioy therefore the thornie ground was baptised It is euident also that the stonie ground was baptised Mat. 13. All these were or might be baptised and the high-way-side also for they both receiued the word in their hart And who is not glad of that which he receiueth in his heart And it is cleere as day but that men will be so wilfully blind that people were baptised presently as soone as they did beleeue and receiue the word to be a truth without any further testimonie of other fruits as appeareth by the Iayler Act. 16.33 who was presently baptised with all that did belong vnto him And who is so blind so much as to thinke that they were all instantly borne againe but he that neuer knew what it is to be borne againe I dare boldly say here are ten thousand in England that doe beleeue more Acts. 8.13 then the most of the Iaylers houshold did beleeue And what did Simon Magus beleeue more then the Gospell to bee truth and many thousand moe that were baptised by the Apostles themselues Actes 2. But if you did vnderstand one thing which was done by the Apostles you should easily bee deliuered of this error And that is this There was a second supplie made by the Apostles after the first preaching of the Gospel and baptising them whereby they were refined and purified such of them as in whom the first seed of the word tooke deepe root as appeareth by Peter and the Church of Samaria who were baptised of the holy Ghost by the laying on of the hands of the Apostle after they had beleeued and were baptised by Philip. Actes 8.17 Others also that came to the Apostles who had beleeued and beene baptised were afterwards baptised of the holy Ghost in the name of Iesus Actes 19.5 6. And this is it which the Scripture intendeth which saith Mark 16.16 whosoeuer beleeueth and is baptised shall be saued meaning by baptisme there the baptisme of repentance and of the holy Ghost As if the Lord had saide whosoeuer beleeueth the truth of the Gospel and is regenerate shall be saued Baptisme cannot be vnderstood in that place of earthly water for then Simon Magus must needes be saued for he beleeued and was Baptised with that water And also another time there came Certaine Disciples to the Lord asking him who shouldbe the greatest in the Kingdome of heauen The Lord answered them to this effect Doe you come to aske me who is the greatest in the kingdome of heauen Matth. 18. and your selues are not so much as entred into it yet Meaning by the kingdome of heauen that little spirituall house whose vessels are all of gold and siluer where is ioy in the holy Ghost and great rest and peace not that great house which is before described for in that house they were already The Lord takes a little child and sets in the middest of them I tell you saith he though you doe beleeue the truth of my word and are baptised and be my Disciples yet except you become conuerted and reborne as this little child you shall not so much as enter into that kingdome of heauen wherein I bestow my secrets and greatest treasure Whereby it is euident as also by the other examples and many moe that might be shewed to this purpose that many did beleeue and were baptised before they were returned and became as little children contrary to your false ground Master Smith whereon dependeth the whole frame of
ought to learne to be baptised in heart be mercifull to all and bountifull as God is bountifull who giueth his sunne to shine vnto the good and the bad and the raine of his worde to fall vpon the iust and vniust To teach you and me and all of vs what we should doe The spirit saith Reuel 22.17 whosoeuer wil let him come Take you heed adde not to nor diminish from his word giue to all that come whatsoeuer you haue power to giue Christ gaue a greater thing to little children laying his owne handes vpon them seeing their parents came so willingly requested him them parents can now looke for at the hands of baptisme when they come bringing their children and request it Imbrace little children therefore and though you cannot giue them the greater giue them the lesser Did the Lord compare his little returned ones to a little child and dare you compare that child to a stone and a stocke a tree a mad man and a foole and say it is as lawfull to baptise the one as the other If you had liued in the Apostles daies had bin one of them you wold haue bin glad if the Iewes or heathen had come to you with willing minds to haue their children baptised to this end that they might loose the name of a Iew or heathen and be called a Christian But now it is so stale it stinckes with you Master Smith you are so bewitcht with this opinion that baptisme with water doth giue an entrance into the speciall kingdome of Heauen Mat. 18. which the Lord speaketh of when he saith Except ye returne and become as little children yee shal not enter into the kingdome of heauen that you runne into a hundred errors Iohn 3.5 Whereas regeneration onely is the entrance into that kingdome of heauen where into none come but such as shall bee saued And whereas baptisme of water giues but an entrance into the common Kingdome of heauen Mat. 13.47 compared to a net which catcheth fish of all sorts good and bad Mat. 5.45 and the bad haue as much grace conferred vnto them by that baptisme as the good Mat. 7.22 as they haue of his Sunne and raine for the bad are oftentimes more ful of knowledge by the light and can discourse more redily vpon the word of God then the good Paul may plant and Apollo may water but it is God by the Spirit of regeneration 1. Cor. 3.6 that giues the increase Are you Master Smith and your company the children of wisedome and discerne ye not neither do ye iustifie these things Are you a teacher in Israell and know not what it is to be borne againe Are ye those wise and prudent men of vnderstanding from whom these things are hidden that are reuealed vnto babes Is it not giuen to you to know the secrets of the kingdome of heauen what hath God forgot himselfe Mat. 11.25 Mat. 13.11 are you that Ierusalem from aboue and are these things hidden from you doth he not giue to his little ones great things Is hee not the same to day that hee was yesterday and shall he not be the same to morrow againe Yea hee is the same for euer and beholde I am with you saith he vnto the worlds end Mat. 28.20 John 14.16 Mat. 5.18 though Heauen and earth doe passe away yet his word shall not passe away vnfulfilled Beleeue ye not this I know ye beleeue it And I hope better of you though I so speake for God hath enlarged my heart and opened my mouth vnto you which putteth me in great hope that you are of that remnant which shall be saued But yet a little further for I haue somewhat more to say vnto you which is hard to be vttered because I say ye are dull of hearing and because it would take vp much time to set downe all wherein you misse and also it being a course wherin I take no pleasure I wil rather set downe what is the truth then tell of your falshood that by the grace of God beleeuing the one we may escape the other Now if you will know what difference there is yet more betweene the true Spouse and Church of Christ which he doth build himselfe against which the gates of hell shal not preuaile nor yet the second death to whom he hath giuen the keyes of the kingdome of heauen and those her entercommoners I will tell you First let vs consider how things were in the Apostles dayes on earth for then I am sure truth was in place and practise both and I wil not labour to make it agree with these weake times but much rather labour and desire that we which liue in these corrupt times might agree with and become like it I say whosoeuer then gladly receiued the word as it is written were baptised Heb. 3.1 and were called of the Apostles generally by the names of holy brethren partakers of the heauenly vocation c. Insomuch as they were made partakers of the holy Ghost and consented to that heauenly calling Heb. 6.4.5 6 Heb. 10,29 being enlightened tasting of that heauenly gift were called holy in regard of these good beginnings which was wrought in them whereby their olde life was reformed And therefore the Lord compareth them that receiue the seed of his word some to the high way side some to stonie ground and some to thornie ground some to good ground which brought forth fruite Insomuch as they were sanctified and purged of some vncleannesse of spirit wherefore they are said by the Lord to be swept and garnished and by Peter said to be washed and to the Hebrewes sanctified and all this is wrought in them by the ministration of the good word of God which they had tasted of and by the operation of the holy Ghost whereof they were made partakers whereby also some of them wrought miracles and some cast out diuels Now these things are all cōmon Except the good fruite as well to those vncircumcised in heart the vnregenerate As to the circumcised in heart the little ones borne againe And although these things be effected by the Ministerie of the word and of the holy Ghost and do tend to his kingdome for the Lord doth nothing against his owne kingdome any more then Sathan doth worke against his kingdome yet it is not regeneration Mat. 1◠26. Ioh. 3,5 the birth of water and the holy Ghost spoken of nor yet the first resurrection And though this sowing of the word of the Lord and these effects of the spirit do tend to the kingdom yet is it not sowen in the high wayes nor in the stonie ground nor in the thornie ground to the end it should bring forth fruit like the good ground Thirty sixty and a hundred fold And although these foure sorts of ground are Communicants in these commons together and little difference can be discerned betweene them by these first
of cold water to any one of the lest of these Marke 9.41 in my Name saith the Lord shall not leese his reward but shall haue eternall life As it is written Come ye blessed of my Father inherit the kingdome prepared for you from the beginning of the world For I was an hungrie and you gaue me meate I was a thirst and you gaue me drinke c. Yee did it to these saith he if but to the least of these my brethren yee did it to me Mat. 25.34 35 36. And againe Whosoeuer receiueth one of the least of these little ones in my Name saith the Lord receiueth me and with me him that sent me O happie man therefore that can perceiue and doe these things But hee that despiseth you despiseth me and him that sent me And this is it which Iohn meaneth He that saith he is in that light 1. John 2.9 and hateth his brother is in darkenes vntill this time But he which loueth his brother abideth in that light and there is none occasion of euill in him And againe Hereby we know that we are translated from death to life because we loue the brethren 1. Iohn 3.16 meaning the Lords brethren the little Sheepe to whom he will say Come yee blessed inherit the Kingdome for euer These loue their enemies Matt. 5.44 If they hunger they feede them if they thirst they giue them drinke if they curse they blesse if they persecute they pray and weepe for them And these are the light of the world Matt. 5.14 15. the Candle on a Candlesticke the Citie set vpon a Hill whereof Dauid spake when he said Glorious things are spoken of thee Psal 87.3 thou Citie of God and this if one will he may visibly see for a Citie set vpon a hil cannot bee inuisible And to this alone is power giuen to binde and loose Ioh. 20.23 to remit and to retaine sinnes euen to these I meane are these Keyes giuen whom God approueth and will approue for euer Indeede many are called but these are they that are chosen these loue one another and thereby doe they know each other to bee borne of God and to be loued of God and that they doe loue God I say for that they loue those that are borne of God 1. Iohn 2.5 As it is written Hereby we know that yee are in him And this is the kingdome which the Lord saith Iohn 3.3 No man can see but he that is borne againe And this is that house of Leui 1. Peter 29. Hebrew 12.23 that royall Priesthood spoken of the peculiar people the congregation of the first borne who are all written in heauen The chosen generation and people set at libertie If you will receiue it Mat. 18.4 Reuel 3.12 these are they that haue the preheminence these are all the Priests of God and serue in his Temple for euer These he hath made pillars in his house and shall goe no more out these are blessed and holy and haue al their parts in the first resurrection and shall not be hurt in the second death These are they that are risen with Christ Reuel 20.6 Reuel 2.11 and seeke those things which are aboue who are dead to sinne and crucified to this world these are they that haue ouercome the world and haue receiued the white stone and the new name of the Lord. And this is the little flocke to whom he saith Luke 12.32 Be of good cheere for it is your fathers pleasure to giue you a kingdome And this alone is that Citie of God Reuel 3.11 which onely is named the new Ierusalem and these are the Citizens and of these the scripture meanes which saith Where two or three be gathered together in my name there am I in the midst of them And behold I am with you saith he vnto the end of the world But perhaps you will say if this bee the Church of Christ which you haue here described Obiection to whome the Keyes of the Kingdome of heauen and all those titles and priuiledges doe onely belong then was there neuer such a Church in the world in one fellowship congregated and constituted by baptisme pertaking together in the Lords supper and all other exercises of Religion consisting onely of such vnmoueable stones as you speake of For with the Lord himselfe and with his eleuen Apostles one was who did prooue a diuell And many also were with Christ before and were Baptised which fell away and afterwards with his Apostles also which fell away and were offended It is true indeed but what saith it Answere Ioh. 2.19 If they had bin of vs they would haue continued with vs but of that Church they neuer were that hath the preheminence and vnto whom those excellent titles and treasures of God doth belong for although they did partake with them in receiuing the word and beleeuing the truth thereof and of the elementish Baptisme and the signes of the Lords bodie and blood and all other such like common things yet were they neuer baptised in heart returned and became as little children neither yet did euer eat his flesh and drinke his blood Mat 18.3 truly and indeed by faith for want wherof they could neuer enter into the kingdome of heauen nor yet had euer life in them as it is written And therefore of that Church and kingdome they neuer were Iohn 6.53 nor yet did euer partake with them in their peculiar things nor neuer came into their courts of rest nor Citie of peace But to the returned little ones doe all those great things belong those excellent priuiledges euen to them that eate his flesh Iohn 6.54 and drinke his blood who haue all of them eternall life abiding in them whom the Lord Iesus will raise vp at the last day as he himselfe saith But how then did that Church iudge of them Question you will say while they were with them did they not beleeue that they were returned and did they not accompt of them as they did of those that were returned and borne againe that had eaten Christs flesh and drunke his blood vnto eternall life seeing they were baptised with them and did eate the same bread and drinke the same wine with them also did they not iustifie them and approue of them as of the rest That Church did neuer so approue of them Answere they were neuer so blind and desperatly bold as your Master Smith to iustifie and approoue of those whom God doth condemne they are not so rash as you and your Church to affirme they know not what They are better aduised and better taught then so That Church kingdome which we speake of was neuer so deceiued in her entercōmoners to account and approue them as borne againe because they did partake with her children in all these common things But she and her children iudged alwayes the truth of them and neuer were deceiued
Rom. 11.26 and yet that some of them may and shall prooue cast-awayes contrary to the Scriptures which saith All Israel shall be saued meaning all Abrahams spirituall seed Iewes or Gentiles It is possible that ye can be ignorant how in the Churches of the Apostles times there were many euill workers euidently knowen vnreturned earthly minded of whom Saint Paul saith Many wake Phil. 3.17.18.19 of whō I haue told you often now tel you weeping c. Is not this manifestly to be seene throughout all the new Testament Did the Lord himselfe who knewe all thinges entertaine Disciples Iohn 6.64 baptising them whom hee knew did not beleeue in him nor yet were returned yea one whom hee knewe should betray him The Lord I say who could haue made his choise and haue taken the best and left the worst at his pleasure If he had beene so disposed or had intended to make the outer Court of his temple as pure as the temple it selfe whereunto none doth come to sacrifice but onely his royall Priesthood Did the Lord I say still who knew all things doe thus to teach vs in these cases what to doe to the worlds end And dare you which know nothing in comparison take vpon you to teach him and to contradict his practise Did hee entertaine all that came to him into his outward Court yeelding vnto them all the common things thereof And dare you so boldly to change his ordinance reiecting such as then hee entertained If hee had intended that none should be baptized but such as brought forth the fruites of regeneration hee would not haue then baptized nor haue suffered any to be baptized that were not first regenerate seeing that he knew them one from another he would haue giuen vs example both by himselfe and his Apostles and would not haue baptized any one Ioh. 8.39 but Abrahams true spirituall seede who should first haue wrought the works of Abraham of whom not one sonne of perdition should euer haue beene found This would the Lord haue done I say if his will and truth had so been in this outward condition of his Kingdome he would haue performed it persectly Seeing hee could doe in this case what he would he would not haue beene found vnfaithfull in his house as it is plaine hee was if that doctrine of yours be true All agree that the sinne of knowledge is greater then the sinne of ignorance Did Christ know his Fathers will was that none should be baptized but Abrahams spirituall seed and would he baptize those Ioh. 6.60 that knew not what it was to eate his flesh and drinke his bloud which all Abrahams seed did both eate and drinke of and therefore must needes know what it is would he haue entertained Iudas and baptized him seeing he knew from the beginning that he was the child of perdition and that he should betray him No no Christ our Lord would neuer haue done all these things if he had knowne his Fathers will to haue beene contrary he would neuer haue sinned so highly against his Father with his knowledge as he did if that be true which you affirme But you are the lyar and the sinner be it knowne vnto you It is you that breake the law of God and violate the word and waies of Christ by your cursed wayes and doctrine For his will is that common things should be for the many that are called but his peculiar things for the few that are chosen Wherefore hee compareth the common Court and Kingdome of heauen to a Net cast into the Sea Mat. 13.47 which taketh all sorts of fish both good and bad And his spirituall kingdome and holy temple Mat. 13.31 and 33. he compareth to a graine of Mustard seed to Leauen To a field wherein lieth a treasure hid of great worth which whosoeuer will enioy must purchase it with all hee hath Mat. 13.44.45.46 Which Kingdome the Lord saith Except a man be borne againe he shall neuer enter into nor see Perceiue you not these things M. Smith Iohn 3.3 are they hidden from your eies Matt. 3.52 Then are you not the Scribe which the Lord speaketh of which is taught vnto the kingdome of heauen compared to a housholder which bringeth forth of his treasurie things both new and olde Obiection But peraduenture you will yet obiect that although there be some caught in the Net that doe afterwards proue bad yet they were good when they were first caught and brought forth good fruite before they were baptized and therefore Christ gaue Rules to his Church to the end that when any should offend if he would not be reformed after he had beene orderly dealt withall by the Church that then hee should be cast out and so cut off from the bodie Answere Is it possible that a branch of the Vine which brought forth good fruite should euer bee cutte off from the Vine for bearing of euill fruit seeing God is the husbandman of his vine Iohn 15.1.2 and euery branch that bringeth forth good fruite the same he purgeth that it may bring forth more fruit Did you euer read in all the Scriptures that a good man one of Abrahams seed which brought forth good fruit and did the workes of Abraham that afterwards prooued an euill man and brought forth euill fruit and was therfore cut of for euer from the vine and from Abrahams spirituall house Hath Christ giuen rules to this end to cut of fruitfull branches Citizens of the heauenly Ierusalem for so ye call them all whom yee Baptise His rules are not for you if you can rule no better then so But hee hath giuen them to his Church you say Obiection and we know no Church he hath but ours Know ye not indeed are ye altogether ignorant What say you to Master Francis Iohnson and his company at Amsterdam Answere They bost as much of rules as you And to all the seuerall companies of your fellow Anabaptists who haue beene such auncient professors of your faith Haue you shut them all out of dores to day and came in your selues but yesterday Is this the rule you keepe I pray you tell vs one thing Master Smith By what rule baptised you your selfe what worde or example had you for that in all the Scriptures Doe you affirme the baptisme of children to be the marke of the Beast because you say there is no word nor example in all the Scripture to proue that they may be baptised And yet durst you presume without either word or example to baptise your selfe If you go about to proue that lawful which you haue done by any word or example in the Scripture I say you cannot set one step forward to that purpose but you must allow thereby the baptisme of Children I maruell you did not preuent this obiection which wil be as hard a bone for you to gnaw vpon as you thinke the baptisme of Children is to vs. It was
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
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
and embracing the little ones knowing that he that is the greatest shall be as the least and he that is cheefe as him that serueth then shall they bee worthy of double honour Now let vs speake a little of some of the greatest things that God requireth at our handes the which we haue greatest neede to looke after to practise and performe and that is to bee borne againe of water and the holy Ghost I hat is to say the true teares of repentance and the fire of Gods loue by the power of the holy Ghost without the which we shall neuer enter into the Kingdome of heauen And though we should giue to Caesar the thinges that bee Caesars yet are we neuer the neerer to the Kingdome of heauen except we giue vnto God the things that are Gods The first effect of the spirit in vs is to beleeue that God is and is to be found Heb. 11.6 The second effect of the spirit for which the promise and word of faith is made and giuen is repentance First therefore whosoeuer commeth to God must beleeue that God is and that he is also a rewarder of them that seeke him for no man commeth vnto God to be borne againe and reconciled vnto him but he must first beleeue that he is euer was and shall be and is onely able to saue and willing also and ready to be found of them that seeke him Now then the first worke which the Lord doth worke in vs effectuall to saluation is repentance and is the beginning of our regeneration and the first steppe of seeking God after wee beleeue that hee is and is to bee found And this repentance is an vnspeakeable sorrow for sinnes desire of reconciliation with God with such a moulten and dissolued heart as yeeldeth forth thousands of teares from the deepe digged well of water broken vp from the bottome of that his sorrowfull heart Act. 19.4 washing and baptising it therin bewailing his wofull and lost condition in his father Adam and the loathsome vncleannesse of his owne life which the righteous law of God had most iustly condemned him for Sighing and sobbing beeing borne and become euen as water crying and calling for mercy night and day Iohn 3.5 neuer giuing ouer till God takes pitty vppon him and send downe the comforter vnto his oppressed soule The third effect of the spirit is peace loue The assurance of Gods fauor forgiuenes of our sinnes with the fire of his loue to kindle peace therein and to purge the same according to his promise made in the slaine Lambe the onely mediator betweene God and all such heauy loaded sinners prepared digged and powred full of water like Elias his Sacrifice which fire of heauen doth so consume and licke vp this wette and well prepared Sacrifice Rom. 8.26 that the odor thereof is carried vp by the comforter the holy Ghost the Angell which the Lambe did send vnto him who doth carry and recarry from heauen to earth and from earth to heauen who with golden censure doth receiue and present with much odors that is giuen him the prayers Reu. 8.34.5 cryes and teares of this poore sighing soule offering them vpon the golden Altar which is before the throane of God where the fire of his loue dooth burne night and day and the smoake of the odors with their requests the cries and teares of this dry thirsty soule Ascend vp before God out of the Angels hand who maketh intercession for him in the mediation of the Lambe Requesting grace and fauour for him for the mediators sake and that hee would regard and pitty his soule whose messengers Mat. 18 1â— these cryes and teares are standing before the face of God among his Angels to beseene which grace and loue God doth grant vnto his Angell for him who with speed taketh the Censer and filleth it with the fire of the Altar and hasteth downe to power it vpon this and all such like poore thirsty soules The ioyfullest messenger that any man can haue bringing peace and comfort loue and ioy Assuring him it is decreed in heauen that he shall liue And this is to be borne of water and of the holy Ghost and this is it which Iohn meaneth when he saith Mat. 3.11.12 I baptise you with water to repentance but he that commeth after me shal baptise you with the holy Ghost and fire Psal 51.17 The sacrifice of God saith one is a broken and contrite heart Esa 42.3 A broken and contrite heart oh God thou wilt not dispise Thou wilt binde vp the brused reed and giue fire to the smoaking Flax. Psal 24.6 This is the generation of them seeke him yea of them that seeke thy face oh God euen Iacob my beloued Psal 27.8 Seeke yee my face my heart answered O Lord I will seeke thy face The secrets of the Lord are opened to them that feare him and his couenant to giue them vnderstanding Psal 25.10 This is the man that can not onely giue Caesar the things that are Caesars But to God also the things that are Gods he offereth eueryday the sacrifice of a broken heart sighing and weeping to see his sinnes looke on him Rom. 7.35 which hee hath cast behinde him mourning to see how his flesh doth serue sinne whereas his minde doth loue and delight in the lawe of God his louing father who hath his heart night and day attending on his grace thinking on his mercies still neuer putting out of minde what hee hath done for him alwaies thinking where euer hee goes of his most pretious promises wondring at his great loue Vttering most ioyfull voices by himselfe alone vnexpressable ioyes in the holy Ghost hath hee often times and peace past vnderstanding thus doth hee walke with God and please him The night watches doth hee preuent and the Sun rising to giue thanks vnto his God and doth salute him before the day spring Thus doth God possesse him and he him Are not these thinges true Master Smith well time wil tell peraduenture you will obiect that I say but prooue nothing If heere bee nothing prooued you may the more easily disprooue for no man will gaine-say that which he taketh prooued if he be not possest with an euill spirit But it may bee you thinke scorne to fight with one that hath no weapon counting it no praise nor tryumph in such a victory well though you will neither fight nor yield as one that disdaineth so meane an offer yet truth shall winne though ye dispise to learne of her and scorne to speak vnto her But if you doe yet bethinke your selfe least you shold be thought to be put to silence by a foole and take heed I pray you kick not against the pricks let not the wisedome of the flesh ouer-rule you It is better a wise man should yeild a little to a foole then that the wise man should die at the point of