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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02435	A description of the Church of Christ, with her peculiar priuiledges, and also of her commons, and entercommoners With some oppositions and answers of defence, for the maintenance of the truth which shee professeth: against certaine Anabaptisticall and erronious opinions, verie hurtfull and dangerous to weake Christians. Maintained and practised by one Master Iohn Smith, sometimes a preacher in Lincolneshire, and a companie of English people with him now at Amsterdam in Holland. Whome he hath there with himselfe rebaptised. By I.H.	Etherington, John, fl. 1641-1645.	1610 (1610)	STC 12567; ESTC S118987	75,210	130

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

to the end it shold bring any man to saluation by working thereafter but to make more plaine and manifest mans cursed and lost condition Deut. 27.26 Gal. 3.19 And the law of Ceremonies As circumcision the Pascall Lambe Gal. 3.21 The land of Canaan Ierusalem the Temple the Altar the Priesthood the Sacrifices and Ceremonies whatsoeuer Were not giuen them to the end that in them and by the obseruation of them they should gaine life and saluation But they were giuen for a time to teach Israel the substance contained in the Testament of life And did preach vnto the faithfull seed of Abraham the spirituall land of rest Gal. 4.2 which they entred into by vnhardening their hearts and hearing the voice and Testament of mercy with all the children of Hagar I meane the vncircumcised in heart vtterly reiected as they doe still to this day Mar. 13.30 Mat. 24.34 for the same generation remaineth still euen the bond-womans children and their mother also And I am in feare of you Master Smith and of your children for you haue runne your selues vpon the same rocks with thē iustifying your selues vpon your carnall obseruations framing a carnall regeneration and faith which may faile men like vnto them which put confidence in works and obseruations of ceremonies which neuer could saue them And as the bondwoman and her children did increase and get the vpper hand in the Church of the Iewes so that the bondwoman got the name of the married wife and of child bearing and the free woman with her children troden in the dust and as a widow forsaken was she accounted and as a woman that had neither husband nor children euen so it is now And as Ierusalem that then was did an swere to Sinai and Hagar the mother of bondage In somuch as her children did match theirs in hardnesse of heart and vnbeliefe persecuting the sonnes of the free woman as Ishmael did Isaac and Esau Iacob Gen. 21.9 Gen. 27.41 and as they did in the wildernesse whose carcases fell I say as Ierusalem persecuted the Prophets and killed them scoffing and deriding the free womans children Yea though hee were their King euen Dauid Luke 23.35 Mat. 23.29.30 or Christ himselfe the free womans eldest sonne and is therefore saide to bee in bondage with her children as Hagar was with her sonne And as they doing the same workes that he did were cast out with her sonne from inheriting the promise with the childrē of the free woman euen so it is now For the Serpents seed is yet aliue the bond-woman hath many sonnes though the free woman hath few or none to be seene Ismaels brethren haue had the vpper hand a great while euen among Christians as they had among the Iewes And their mother hath the praise of child-bearing still as shee had then And Ierusalem from aboue the free woman and her children despised and troden vpon like a streete as they were wont to be Reu. 11.2 by such like obseruers and Pharisaicall boasters who pretend obedience and sacrifice as much as euer did they who are likewise in most cursed bondage and must also bee cast out with them and shall not inherit with the free-womans children nor enter into rest with them But lerusalem from aboue is free As she euer was from the beginning and is the mother of vs all euen of Abell Henoch Abraham Dauid the Prophets the Apostles and all that euer are and shall bee saued And although shee be as no body and no where in comparison Esa 5 4.1 Yet as Esaiah said vnto her in his daies and as Paul said vnto her in his time Gal. 4.27 so be it said now and still Reioyce thou barren that bearest no children breake forth and cry in ioy thou that bearest not for the desolate hath many moe children then she that hath an husband And this is the trueth of the matter These are the two Testaments And these are the two seeds To wit the law of Commaundements giuen vppon mount Sinai which gendereth to death and bondage And the law of life giuen on mount Sion which gendereth to rest and liberty And the cursed generation of Caine and Ismaell the seede of the one and the blessed generation of Abell and Isaack the seede of the other And so the Scriptures and truth is the same from the beginning to the end of the world And the two Testaments do remaine still yea euen that Testament figured by Hagar and Sinai and the children of bondage figured by her sonne And the curse also doth still remaine and is not taken away by the Crosse of Christ from any of Hagars children But onely from the children of Sara the faithfull seede And Circumcision was not a seale nor signe of any other couenant whatsoeuer but of the Circumcision of the heart and the righteousnesse of faith and mercy couenanted first to Adam then to Abraham and so from time to time renewed And at last confirmed by the Mediator himself and by his death vpon the Crosse who hath made all things cleare and manifest vnto vs if we had but spirituall eies to see them But hee came to saue and to seeke out all the lost sheepe leauing the ninety and nine euen all Hagars proude sounes who thought them selues wise and safe enough Euen so now This is the iudgement which the Lord hath sent into the world Ioh. 9.39 and it is meruailously seene this day The blinde doe see and they that see are made blinde Not the rich nor the full but the poore and the empty receiue the Gospel And now Master Smith whereas you would disproue the argument drawne from circumcision to proue the baptising of children by your doubtfull speech of mistaking the couenant and by your vnsound distinguishing the two Testaments which is your first and principall ground whereon many of your other reasons doe depend It may now be well seene that you are the man that doe mistake For I pray you tell me where you will bestowe circumcision and of what Testament will you make it a seale If you take it away from the new I estament made with Abraham and his seed by promise Will ye bestowe it on the law of commaundements giuen on mount Sinai and the sonnes therof I pray you then which doth it seale vnto them perfect holinesse which they neuer had but altogether the contrary Or did it seale the curse which saith Cursed is euery one that continueth not in all these thinges to doe them which indeede most iustly did belong to all such seruants to sinne and bondage and rebels to grace As all Abrahams carnall seede borne after the flesh were I think you dare not affirme any of these But it should seeme you meane it sealed a blessing vnto the carnall seed and not a curse Say you so M. Smith Then where are you now you haue left the olde Testament For therein lieth no blessing But cursed is euery man

of iust and perfect men and to Iesus the Mediator of the new testament and to the bloud of sprinkling that speaketh better things then that of Abell whose bloud cried vp to heauen not for mercy and pardon but for iustice and wrath against Caine his naturall elder brother but indeed Ismaels eldest brother in euill he was And now I hope by this time you see what the two testaments are and also what the law of ceremonies were what the land of Canaan and Ierusalem did intend and to whom it was promised and for whose sakes it was giuē for an inheritance for whose sins for what sins it was made desolate you haue seene also the two testaments truly distinguished and the two seeds also and what they are according to the measure of grace which God hath giuen me I hope you see also that circumcision did not seale the testament of ten cōmandements to any nor yet the curse that went with them nor yet the law of ceremonies nor yet did it seale the land of Canaan Ierusalē to the carnal seed But it signed sealed the new Testament that was deliuered to Abraham in these words Gen. 17.4 Rom. 4.17.18 Thou shalt bee a Father of many Nations which could not be vnderstood of a carnall but of a spirituall seede And I will bee thy God saith hee and the God of thy seede after thee meaning that seede which should walke before him and bee vpright as was and did their father Abraham and keepe his couenants Gene. 17.1 circumcising not the skin but their hearts the true seale of the righteousnes of faith confirmed vnto them by the spirit of promise signified by that other vpon the skin And then he would giue them not onely the land of Canaan but that Canaan of Canaans the land of true and perfect rest for an euerlasting possession and be their God for euermore And now tell vs Master Smith why may not baptisme of the element of water be administred to children as well as circumcision being but a rudiment as circumcision was If Timothy might be circumcised to no end but to please the Iewes in hope to winne some of them why may not children be baptised with this hope and to this end that they might become Christians and be borne againe If a sonne that was at the point of death was restored to his perfect health at the request of his father that beleeued by the power of Christ why should not children bee baptised at the request of their parents which beleeue by the hands of his seruants seeing that baptisme is neither able to heale a body nor yet to saue a soule Indeede seruants are very apt to thinke themselues wiser then their masters for when they brought little children to Christ his Disciples being very ignorant then of the Lords bountie forbad them that brought them Mat. 19.13 disdaining that a little child which they thought capable of nothing should be brought to Christ as if he would regard it whereas the Lord contrary to their expectation rebuking them saide Suffer little children to come vnto mee and forbid them not for of such is the kingdome of heauen Mar. 10.13 14 15 16. and laying his most holy hands vpon them blessed them And here I would know of you Master Smith whether the hands of Christ were not more holie then any water in England or Holland and whether the blessing he bestowed one those children were not greater then any grace or blessing that water with your hands and words can conferre to any on whomsoeuer you can bestow it I thinke you will acknowledge and all men else that Christs hands were holier and his blessings greater If then children were capable of the greater why not then of the lesser If Christ made choice of a little child before all other to represent and signe forth the conuersion and new birth which baptisme also doth prefigure and signifie why may not these two signes well and lawfully be ioyned together seeing they are both as Preachers of one truth you wil haue a child capable of the mark and Character of the beast and yet you wil not haue it capable of the Elementish baptisme againe you allow the forme of baptisme vsed in England but you call it the marke of the beast onely because it is applyed to a little child whom you compare to a tree a mad-man and a foole And thereby it doth follow that the marke of the beast doth wholy depend in the child for the forme you iustifie The matter which you call the child you onely condemne and lay to it charge that it doth receiue an indelible marke of the beast A lacke poore child thou hast a worse enemie now then the disciples who forbad thee to come to Christ What a monster would you make of a little water and a litle child shall I tell you Master Smith if this be the marke of the beast you are the beast for there is no beast in the world doth giue this marke but you and your fellow Anabaptists And as I said before Acts 16.3 if Timothy might be circumcised after circumcision was abolished by the Crosse of Christ at which time whosoeuer receiued circumcision as a thing necessary to saluation depriued himselfe wholy of the benefit of Christ I say Gal. 5.2 if Timothy were circumcised being a Christian one to whom it belonged not onely to please the Iewes in hope to win some of them and yet sinned not How dare you thenlay this heauy burthen vpon a child although baptisme did not belong to it as you say that it cannot bee baptised but it receiueth the marke of the beast and is culpable of the wrath of God and to be tormented in fire and brimstone for euermore poore children if this bee true vnhappy be you aboue all creatures seeing so many of you die in your infancy with the marke vpon you vnrepented of for which you shall be tormented in hell fire and brimstone whereof ye are as innocent as the child vnborne O miserable law and miserable consequent God forbid it should bee so rather the lawmaker if he repent not shall be cast with all such maker of lies into the lake of fire and brimstome which is the second death What a Iew Master Smith and worse then a Iew what a law maker and a law of bondage aboue all bondage O touch not wet not eate not death is at the dore What such a great man as you afraid of bug-beares Ah Master Smith giue ouer childrens play now you are a man and a man that should bee wise Consider things rightly be not so hasty say little but say well learne to come like one of these little children Mar. 10.15 whome you condemne weepe and lament for your sinnes and scorne it not Be meeke and of a lowly heart and disdaine it not forbid not little children to be baptised with water on the Skinne of whom you