Joh. 4. 24 God is a Spirit and they that worship him must worship in spirit and in truth and such the Father seeks to worship him Jesus Christ came forth from the Father for that end that he might gain a spiritual people to worship but your great work is to get in a natural people a carnal people the fleshly seed so contradicting the end of God in giving Christ upholding the Covenant made with Abraham and Moses so denying Christ to be come in the flesh I will not say at present for your own ends and interests The force of your first Argument being thus untwisted and its weakness and invalidity laid open I need not trace you in your Parallels what I have already written puts an end to your Parallels as far as you imagine they tend to uphold the strength of your Arguments I shall present another Parallel from what I have declared leaving it to the judgment of the judicious Reader to consider 1. The Covenant made with Abraham was an outward covenant and promise of the Land of Canaan Gen. 17. 10 11 12. 1. Ours is a spiritual Covenant and promise of in Jesus Christ the true spiritual Land of rest Heb. 4. 4. to 8. 2. That was made with Abraham and his natural seed Gen. 17. 7 8. 2. Ours is a Covenant made with Christ and all his spiritual seed Isa 59. 21. Gal. 3 29. 3. Circumcision was the seal of that Covenant Rom. 4. 11. 3. But the Spirit of grace is the seal of our covenant Eph. 1 â—3 4 30. 4. That was a Covenant that many most of those in it missed of eternal life Rom. 2. 27. 4 Ours is a covenant sure stedfast eternal everlasting to those once truly in it Isa 55 3. Jer. 31. 31 32. Joh 10. 28 29. 5. That was a Covenant that might be broken and had an end as all types end when the substance comes 5. Ours is a Covenant that cannot be broken nor shall ever have an end being the substance it self of the type Now to your second Argument from Circumcision The second Argument p. 13. Such as were circumcised under the Law may be baptized under the Gospel But the Jews with their Infants were circumcised under the Law Ergo Christians and their Infants may be baptized under the Gospel You confess that your Major is questioned as well it may be so I could give you several Arguments which you would not like as well grounded as this of yours but I forbear For proof of your Major 1. You say They are under the same Covenant That is denied and rased in my Answer to your former argument It is neither the same Covenant nor the same seal an outward seal to an outward Covenant an inward seal to an inward Covenant 2. You say There is the same reason for the one as for the other our children are born in original sin as well as theirs have the same need of the seal Oh unimaginable blindness was Circumcision or Baptism either ever given to seal up the pardon of original sin If it was then it must be pardoned or not pardoned if pardoned then sure else it is but the putting a seal to a blank But the truth is they were never given either of them upon that account or for that end to seal up the pardon of original sin And whereas you say there is the same reason for the one as for the other it is denied for the command of God is the reason of the one and of the other God commanded Infants to be circumcised he hath commanded Believers to be baptized and 't is reason that he should be obeyed as in the first so in the second it 's an unreasonable and wicked thing to contradict by contrary actions the commands of Christ 3. You say If Baptism succeed in the place of Circumcision then Baptism belongs to those to whom Circumcision did belong But Baptism doth succeed in the place of Circumcision Ergo c. I answer your Minor is denied 1. There is no Scripture that saith that Baptism was ordained in the place of Circumcision it 's your own invention never mentioned by the Apostles of Christ The Scriptures you mention Act. 2. 38 39. Col. 2. 11 12. have not the least hint in them to the thing in hand and are abundantly abused and wrested to that for which they were never intended as will appear 2. You confess that Baptism was in force before Circumcision was abolished Circumcision and Baptism stood both in force by a Law for some years at least 3 or 4 years Now if Baptism had come in the room of Circumcision then Circumcision must have ceased when Baptism came But Circumcision did not cease when Baptism came Therefore Baptism came not in the room of it If it be objected that Paul circumcised Timothy after the ascension of Christ I answer that was because of the Jewes for their weakness but it was in being by the Law of God untill the death of Christ So then I reason thus That which put an end to Circumcision came in the room of Circumcision but Christ put an end to Circumcision therefore he is come in the room of Circumcision That it was Christ and not Baptism that put an end to Circumcision is cleer Rom. 10. 4. Gal. 5. 2 3. So that Baptism did not put an end to Circumcision but Christ did therefore Baptism came not in the room of Circumcision 3. It could not come in the room of Circumcision to them that never had Circumcision but women were never circumcised the Gentiles were never circumcised and it could not come in the room of Circumcision to those which never were circumcised But you will say that women were virtually circumcised in the men c. And why are they not baptized virtually in the men too if you will take your rule from Circumcision let them be baptized in the men too 4. There is no parity but a disparity between Baptism and Circumcision as your self in some things have noted 1. In the action 2. in the time 3. in the subject 4. in the end First in the action that was the cutting of the foreskin of the flesh which occasioned blood this of Baptism a dipping into or under water Secondly for the time that was to be done at eight dayes old this of Baptism when the party desireth it professing faith and repentance to the satisfying of the Church be when it will Thirdly for the subject that was the Male only this of Baptism is to be administred on both men and women professing faith in our Lord Jesus and repentance towards God Fourthly for the end that is far wide as will appear in this ensuing Parallel 1. Circumcision set forth Christ to come 1. Baptism declares Christ already come 2. Circumcision represented the circumcision of the heart the cutting off of sin and self c. 2. Baptism declares the washing away of the guilt of sin and death and burial with
they were asserted as will appear in its place I pass your Epistle and come first to your five serious Questions 1. Qu. Whether such an uncharitable censorious proud disdainfull inveterate calumniating spirit as works in this man and others of the same lump doth ever shew it self in Scripture Ans 1. If not then you have declared your self to be as far from the spirit of a Christian upon the same account as the Collier whom you so much reproach witness this very question propounded and almost every page in your book witnesseth it but I desire not to scrape them up together And secondly The truth of those titles mentioned by you pag. 6. I leave to the Reader to judge and if I am become your enemy for telling you the truth I am contented through mercy to pass under your censure Your 2. quest Vpon what ground think you should he and men of the same temper and spirit with him use such bitterness against the Ministery c. Ans 1. We never used such bitterness against the Ministery of the Nation as they have against us We never desired to get an Ordinance from both Houses of Parliament to have them burnt in the forehead with the letter B. to have them imprisoned without Bail or Main-prise c. Though this is no ground to retort bitterness again in way of revenge but rather to pitty them 2. It is not their persons but their destructive Principles against which I write the Lord who knoweth all things knoweth that I lye not I should rejoyce in their conversion and do not question but that there are many that are honest and godly of them yet in Babylon and their duty is to come forth and till then blame us not for our dealing faithfully though sometimes ruggedly with them And I would have you to know that it is not a power to persecute them we look for no I had a thousand times rather Thomas Halls desire were granted to him that I with my books were burnt together then to have a hand in the personal persecution of Tho. Hall your self or any other for any principle or practise you hold in Conscience though it be known to me that it is contrary to truth Your 3. Quest Whether this open enmity against the Ministery of England which these men proclaim to all the world inveighing against them as Antichristian be not a thing abhorred of all gracious hearts For proof of this you produce Mr. Tho. Goodwyn Mr. Philip Nye Mr. Sidrach Simpson Mr. Jeremiah Burroughs Mr. William Bridge Apol. Nar. p 6. Ans The honesty of these men I question not Yet first what they say proves not the truth of what you desire for it is not the testimony of men but of God in the Scripture that will justifie both Ministry and Church And if that would do it I could produce others of the same way I suppose none will deny but that they were equal with them for godliness and learning who say the contrary Ainsworth Smith Robinson You seem to propound a strange Querie pag. 14. Whither would these men transport and carry you Not only off from Presbytery but Independents c. Ans In the light and power of truth we would carry them to the Lord Jesus that so they might know and obey him and worship the Father in him in spirit and in truth and this is the utmost that we desire And truly this is that which is my principle and practise 1. That we are justified freely by grace And 2. that this Justification where it is in truth enjoyed works over souls to a holy and humble walking with the Lord and obedience to him in all things That it is the duty of Believers according to the command of Christ and practise of his servants in the Primitive times to be baptized and so come into Church fellowship walking as with the Lord so one with another in love performing all duties of brotherly love as becometh souls made one in so high and heavenly a calling And hither it is we would transport and carry every soul that knows the Lord and this is a journey that you who call your selves Ministers cannot endure to undertake nor suffer those that would Your 4. Question is Were such things heard of in former times among the old Puritans c. Ans They were not sensible of those delusions in that way which now appear and many of them are made sensible of it and are departed from it Gods people cannot but depart out of Babylon when once they see themselves there and hear the Lords voice saying Come out of her my people partake not of her sins lest you partake of her plagues Those that have seen themselves in Babels confusion in respect of worship being delivered cannot but discover and lay open to others the mysterie of that iniquity though all the men and Ministers of the world dislike it c. Your 5. Question Hath it not been an old trick of such as have designed the shaking of the Christian faith first to begin with the faithfull Ministers c A. Though it hath been the design of the enemies of truth so to do yet 1. That justifies not you to be the godly Ministers And 2. The servants of the Lord may not neglect their duty in reproving sin where they find it because enemies to truth oppose the Ministers of Christ And 3. We give grounds from Scripture for what we say and do Justifie your selves to be the Ministers of Christ by your works according to Scripture and we have done till then forbear giving such language as you do to the servants of the Lord for their impartial publishing and professing of truth You 'll one day be ashamed of it So you say you come to his Errors which are many His first Error That the life of Ministers and Schollers educated in Schools of Learning is an idle life Ans 1. There are no such words in my book neither is there any truth in what you say but that which I say is that God hath always in all ages made use of men of Callings to be the Ministers of his mind unto the people and I desired you to produce any example in the Scripture that God made choice of any to be the Ministers of his mind unto the people who were bred up idly all dayes of their life without a Calling I do not say that the life of the Ministers of Christ is an idle life no I know the contrary but that which I say is that you can produce no example of any that were bred up idly without a Calling called to be Ministers yet you will have Idlers and none but them by your wils and God must have them or else he must have none at all You say o confirm this he sayes A Calling is that in and by which men in the sweat of their face get their living You answer O brave definition of a Calling c. Ans I wonder you
THE Font-Guard Routed OR A brief ANSWER to a Book written by Thomas Hall superscribed with this Title The Font Guarded with 20. Arguments Therein endeavouring to prove the lawfulness of Infant-Baptism WHEREIN His Arguments are examined and being weighed in the ballance of the Sanctuary are found too light The most considerable of Mr. Baxters Arguments for Infant-Baptism being produced by Tho. Hall are here answered likewise To which is added A Word of Reply to Tho. Halls Word to Collier And another to John Feriby's Appendix called The Pulpit-Guard Relieved With an Answer to Richard Sanders's pretended Balm to heal Religious wounds in answer to the Pulpit-Guard Routed With an humble Representation of some few Proposals to the Honorable Committee appointed by the Parliament for Propagation of the Gospel Written by Tho. Collier If ye love me keep my commandments Joh. 14. 15. If ye continue in my word then are ye my Disciples indeed Joh. 8. 31. LONDON Printed for the Author and are to be sold by Giles Calvert at the Black Spread Eagle neer the West-end of Pauls 1652. Some few Proposals to the Honorable Committee for Propagation of the Gospel Honoured Sirs GOD having been pleased to bring us forth in such an Age of the world wherein we have seen through mercy not only his work of power in dethroning of unrighteous men but likewise in a measure the arising of the Son of Righteousness with healing in his wings and I trust to take to himself his great Kingdom and to reign The business committed to you by and next to the Supreme Authority of the Nation being of very great concernment and indeed that which relates to him who is the most Supreme He who is Lord of Lords and King of Kings Notwithstanding I find there have been many Proposals unto your Honours it might be altogether needless for such a one as I to propose any thing unto your Wisdoms yet not doubting your willingness to hear what the weakest may propound in this great business though by it nothing be added to you I providentially and occasionally coming to this City could not with good conscience depart from hence without presenting something unto your Honours as to the thing in hand If in it to you or any others I do appear a fool let me be excused I have performed in this my duty both to my Lord and you My desire is that the former presidents of miscarriages in changing times may be a warning unto us viz. The plucking up of one Form and planting of another by the Magisterial power Every plant that the Heavenly Father hath not planted must be plucked up My desire is not to be tedious but in a word out of tenderness to the honour of the Lord Jesus and the Authority of the Nation that there may be given to GOD those things that are his and to Caesar those things that are his have I humbly presented these following Proposals unto your Honours 1. Whether or no Jesus Christ be not the alone Spiritual King in and over all Cases of Conscience relating to Worship Psal 2. Rev. 15. 3 4. Act. 3. 22 23. Mat. 28. 18. 2. Whether he hath surrendred up any part of this Authority to any Civil Magistrate under the Gospel Jam. 4. 11 12. Rom. 14. 4. 3. Whether because the Jewish Magistracie according to the command of God took cognisance of such things they with all the rest of their Ordinances being typical in their anointing power and rule c. it being all swallowed up into Christ the substance he being the alone King of his people be any ground for Magistrates now to do the like 4. Whether to do the like be not to deny Christ to be come in the flesh and to deny his Kingly Authority 5. Whether the work of the Magistrate as a Magistrate do not primely relate to the bodies of men and things of this world that so they may be for the praise of them that do well and for the punishment of evil doers Rom. 13. 6. Whether it be not the work whereunto God hath called them to protect all that live peaceably and civilly in obedience to the Civil Law of the Nation and to encourage and protect the Servants of the Lord alike in the Preaching and professing the Gospel though differing in their apprehensions leaving the judgment of Cases of Conscience unto Christ as before 7. VVhether a State-maintenance for the Ministery of Christ be agreeable to any Rule in the Gospel 8. VVhether it hath not been and is a way to make men rather State-Ministers then Christs Ministers 9. VVhether this hath not proved dishonorable to Iesus Christ and the Truth having drawn so many into the worldly Ministery for love of gain 10. VVhether it be not the duty of the Magistrate to permit the Jews whose Conversion is promised and we pretend to expect it to live peaceably amongst us FINIS The Epistle to the Reader Reader I Having so suddenly and almost unexpectedly brought forth this Treatise to publique view Plainness and brevity thou mayst find in it though but little of that excellencie which mans wisdom teacheth yet something of the truth of Jesus mayst thou find there in the plain evidence of the Spirit and power of truth And whereas thou seest many differences in the world about the worship of God it behoves thee so much the more to querie after it for it is the duty of those who have an interest in Christ to do his will If ye love me saith Christ keep my commandments Joh. 14. 15. and that is the way to attain an increase in the knowledge of the will of God viz. a doing of what we know Joh. 7 17. I have here presented to thy view several Replies unto several Men and Things First to the Font-guarded wherein you have gathered up all the Arguments of former Writers especially Mr. Baxters and drawn into 20 Arguments To all which I have given a brief Reply and although brief yet I question not but with such plainness and clearness as that he that runs may read and in it through mercy thou mayst come to see the clear difference between Moses and Christ the Covenant of the Law and the Covenant of the Gospel the ordinances ministry and worships of the one and of the other and because God hath made me publike in the profession of his truth I judge my self bound in conscience and duty to Jesus Christ to vindicate that truth I profess every command and truth of Jesus being to a lover of the truth more precious then that of gold and although hither unto I have and may still expect to pass through many reproaches for the sake of Christ through good and bad report yet I weigh it not none of these things trouble me it was the portion of Christ himself and if they called the master of the house Beelzebub what will they not do to the servant I trust that notwithstanding the rudeness and rage of those
men who seek themselves yet God hath hitherto so kept and carried me that I may say truly I have endeavoured to keep a Conscience void of offence both before God and men And as to those Principles of Truth by me owned although judged by men yet my judgement is with the Lord and he knows the way of his People but the way of the wicked shall perish Though I pass under the censure of Tho. Hall whom nothing but Fire and Fagot can satisfie and under the ignominious reproaches of Feriby Sanders and a thousand more yet none of these things trouble me and let none think that I am besides my self because I thus profess and write for if I am it is to the Lord and for your sakes for whom my desire is that you may be made partaker of the truth and that as it is in Jesus not after the will of men but of God I have presented to thy consideration these two things First the insufficiency of all those grounds produced for Infant-Baptism wherein its weakness and inconsistency with the Gospel will appear and the continued practice of the baptizing of Believers cleared and vindicated 2. A brief Reply to John Feriby and Richard Sanders wherein you may finde a farther confirmation of the truth asserted in the Pulpit-Guard Routed viz. the lawfulness of the Preaching of Gifted Brethren I have likewise three things to desire of the Reader 1. To read and judge Read and consider what thou readest for I have endeavoured to compose much in few words and that because I judged it to be for thy profit large Discourses being sometimes not so usefull therefore I say be content to spare a little time to consider and contemplate upon what thou readest and happily thou mayest come to see all those strong Guards broken and disperst as the morning dew before the Sun 2. Read with patience and be not troubled at that which may seem to thee to be harsh language or contrary to thy understanding and this I assure thee considering the Spirits of those men with whom I have had to deal I have passed through with as much moderation as possibly I could without betraying the Cause and giving but a word of reproof to an insulting adversary 3. Read and judge impartially lean not to the right hand or to the left for affection sake but desire the Lord from an impartial unbyast heart to lead thee into the truth resolve not to follow the traditions of men or Churches but the written word of Truth which is able to give thee direction as a rule of life through the blessing of the Spirit of Jesus and to make the man of God perfect throughly furnishing him to every good work Tho. Collier THE Font-Guard Routed SIR IT S faln to my lot once more to encounter with you and why to me more then to others because not only the Truth of Jesus his Honour and his servants in the profession of it lieth at stake but my self likewise in a special manner being not only concerned in the case in hand but likewise being deeply aspersed by your Libellous Tongue and Pen in your succeeding word to one Collier to which I shall reply in its time and place But Sir by the way it seems you are become an absolute Souldier a grand Captain Leader But what 's the work To guard Pulpits and Fonts forsooth I suppose you 'l be cautious of suffering much in defence of your Cause if you had intended it you would not have set your guards about that which none intends to take from you that I know of But is it truth in good earnest that your Font is affronted 1. I wonder you had not had more wisdom and forecast in you at first and have set your Guard round about your Kirk so one might have served for the whole and have saved you much labour and expence of time but I suppose your wisdom lay in this You guarded the Pulpit first that so being routed there you might have a fair retreat to the holy Font and when routed there you might sound another retreat but whither I know not unless to the high Altar viz. the Communion Table so called or into the Belfrey to secure the holy baptized Bels In Pope Johns time the 14. began the vile superstition of baptizing Bels Simpsons History of the Church Cent. 10. Or to take the Church doors c. But whither am I wandring I say no more of this but leave my name sake Tom to his own choice 2. I wonder that a wise man as Tho. Hall should have so little wit or so much idle time to set up such a strong guard in defence of that which none intends to take from him we baptize in Rivers not in Fonts we do not intend to take them from you no we know not what to do with them unless c. But 3. Did you ever read in Scripture of the Font or of baptizing in the Font I know you have not I remember I have read in the Popish Histories of the holy Font in the first institution of Infants baptism from thence you had both as in its time and place I shall let you see Now to your Arguments for that is it I intend to fall upon letting pass all other things for if I rout you there as I doubt not in the strength of Jehovah whom I serve in my spirit but that I shall rout you in all your twenty Arguments so the Commands of Christ and practise of the Apostles may stand clear before the sons of men and the Churches practise in baptizing Believers vindicated in opposition to all gainsayers Now to your first Argument Page 8. From the Covenant of grace which God made with the Faithfull and their Seed they are confederates say you joyned together in the Covenant of God c. Your first Argument is this Page 9. To whomsoever the Covenant it self belongs to them also belongs the seal of the Covenant But the Covenant belongs to Believers and their Children Ergo The seal of the Covenant belongs to them also I answer First your Minor is denyed That Children of Believers are in the Covenant of grace and here lies the ground of your miscarriage ignorance and error in this particular We will therefore come first to consider the Covenant it self which is the foundation on which you stand Gen. 17 7 10 11. This Covenant it self is wholly outward and it consists of two parts the one on Gods part to be performed the other on Abrahams and his childrens part That on Gods is in ver 7 8. I will be a God to thee and to thy seed after thee and I will give unto thee and to thy seed after thee the Land of thy sojourning all the Land of Canaan for an everlasting possession and will be their God This Covenant is outward and consists of an outward promise The Land of Canaan c. and is not in it self the everlasting Covenant of grace
adde and their Children It seems you have either forgotten or else you fear not that curse denounced against him that addeth to or diminisheth from the words of this Book The reason you render is Because the promise is to you and to your children Is not was and is now vanished Ans That Promise you so much plead for which is but one and the same you have so often reiterated already is vanished away and the children of Israel are out of the Land of Canaan c. and we are under another a better Covenant a new Covenant c. Jer. 3. 31. Heb 8. established upon better promises That promise was the Land of Canaan ours is the true promise of the Spiritual Land they had the Land of Canaan promised and it was made good while they kept Covenant with God we have the Spiritual Land promised and that is made good to all the Spiritual seed And this is the promise here intended and it is limited to all that the Lord our God shall call 1. The promise here related is intended only to called ones and it is a restriction to all the several terms before As many of you as the Lord shall call Of your children as the Lord shall call Of them afar off viz. Gentiles as the Lord shall call For the truth is that there is no promise in the Gospel but to called ones See this cleer Joel 2. 32. the Scripture to which this in the Acts relates In mount Sion and in Jerusalem shall be deliverance as the Lord hath said and in the remnant whom the Lord she ll call It s the very same with Act. 2. 39. and note 1. The Call is not as you plead universal but to a remnant and those who are thus called shall be delivered saved This dashes to peeces your assertions throughout your Argument they are the called ones and they only to whom the promise belongs for the promises are all centered in Christ and given forth to the called ones not those who are outwardly called but effectually and savingly called Heb. 9. 15. Christ is said to be a Mediator of a better Testament but you will have the same so deny Christ to be come in the flesh That by means of death for the redemption of the transgressions under the first Testament Christ died to deliver his people from the transgressions under the first Covenant that so they which are called might receive the promise of eternal inheritance Here is the promise the eternal inheritance the persons to whom they that are called not infants the natural seed but the spiritual the same mentioned Rom 8. 30. Whom he predestinated them he called c. and to them and them only the promise belongs This I doubt not but it will be enough to the judicious Reader to discover the vanity and emptiness of all you say to this sixth argument For children are not taken literally any otherwise then as called of the Lord. For the Jews crucifying Christ and wishing his blood to be upon them and their children the Gentiles having a hand in it too they mocked him c. they being pricked in their hearts at Peters Sermon the Apostle applieth a suitable medicine to their wounded consciences he doth not tell them of an outward promise a Land of Canaan an outward federal holiness for themselves children which they might have and yet be damned at last No no but a spiritual promise that might reach their souls in such a condition therefore in substance he saith Notwithstanding you have had a hand in crucifying the Lord Jesus the promise of the spirit of grace and of remission is to you as many of you as the Lord shall call and notwithstanding you have by your deprecations drawn guilt upon your children yet the promise is to them as many of them as the Lord shall call and notwithstanding the Gentiles have joyned with you in it yet the promise is to them to as many as the Lord our God shall call And this is the sense and truth of this Scripture and I do affirm that there is no Gospel-promise made to any but the called of God and all others that get into the Gospel-profession not being of the true spiritual seed God will judge them in his time And it is evident there were none baptized but those that gladly received his word v. 41. The seventh Argument à probabili pag. 40. From Apostolical practise which is in the nature of a Gospel-injunction to us We read of divers families that they baptized as Cornelius with his houshold Act. 10. 47 48. compared with 11. 14. Lydia with her houshold Act. 16. 15. the Jailor and his Act. 16 31 32. Crispus and all his house Act. 18. 8 and the houshold of Stephanus 1 Cor. 1. 16. Your Argument is this If the Apostles baptized whole housholds then Children which are an integral part of the houshold were baptized also But the Apostles baptized whole housholds Ergo. The Minor you say none will deny the Major you will prove Generals you say include particulars the word houshold is a large word and includes all old and young men women and children c. But stay a little are there any Children mentioned if not you have but probability at best and I querie whether probability be a sufficient ground to warrant a practise contradicting a positive command You say pag. 41. Many things were done that are not mentioned in Scripture that Christ and his Apostles did many things that are not written Joh. 20. ult I answer 1. If it had been done yet not being written silent authority proves nothing All you can say is but that it might be done not that it was done because it is not written 2. To look after things not written to contradict and make null things that are written take heed of that Thomas if your name sake the Collier should have laid down such a Principle you would have said somewhat to it But I pass it by a word to the wise is enough But I shall rather come to discover the grounds of your Probabilities from those families The first is in Act. 10. 47 48. Cornelius and his houshold they were first such as heard the word therefore not Infants v. 33. Now therefore are we all here present before God to hear all things that are commanded thee of God Secondly v. 44. The Holy Ghost fell on all them that heard the word Thirdly they were those and only those that were baptized which heard the word and had received the holy Spirit ver 47. Can any forbid water that these should not be baptized which have received the holy Spirit as well as we And he commanded them viz that had heard and received the Spirit as well as they to be baptized Where are your Infants now and where is your probability for your practise Blame me not if I undermine you for I am a Collier and must dig up the blackness that truth may appear
children had the spirit in their infancy John Baptist had faith in the womb the Scripture saith it not its only Thomas Hall's words Jeremiah sanctified from the womb c. and what of all this its not one swallow makes a Summer because John and Jeremiah were sanctified that is set apart from the womb to their particular offices therefore all Infants are sanctified a goodly conclusion because Balaams Asse did speak therefore all Asses may speak a likely matter You say The Promise is that in the Gospel times the childe shall die an hundred year old c. Isa 65 20. that is say you They shall be blest with spiritual life and light from Christ as if they had lived an hundred years in the Church of God when that relates to a spiritual glory in the Church of Christ which is yet to come not of the Natural but of the Spiritual Seed when they shall be freed from the former weakness and temptation this Scripture Answers Rev. 21. 1 2 3. 2 Pet. 3. 13. And whereas you say though Infants cannot lay hold on Christ yet he can lay hold on them We question not Christs laying hold on them but we are not to baptize them till they lay hold on Christ Pag. 49. you say Infants have faith repentance regeneration and before you confess they are children of wrath alike the children of wrath as heathens are pag. 10. yet now faith repentance regeneration unheard of contradictions If your preaching brethren had written such palpable contradictions you would have concluded that it had been either for want of learning or through much forgetfulness but you mend the business well you think It is virtually and potentially by way of inclination c. They have the spirit and seed of faith c. The truth of this appears apparently in Infants when they are grown doth the seed of faith appear or the seed of corruption Come forth O all ye that have any experience of the grace of Iesus and work of faith with power speak you knowledge in this particular whether there be in Infants an inclination and the seed of faith or whether there be not rather an inclination to every thing that is evil and the power of corruption remaining in them Be ashamed and blush to utter such known untruths and unheard of contradictions Children of wrath yet the seed of faith inclinations to believe I say no more but leave this Argument likewise to the wise consideration of the Reader The eleventh Argument That way which doth confound the two Sacraments and take away the distinction which God hath put between them cannot be the way of God But the way of the Anabaptists doth confound the two Sacraments and takes away that distinction which God hath put between them Ergo T is not the way of God Answ There is no truth in your Minor for first where is the Scripture that saith baptism is only for Initiation and not for Confirmation it s a fancy of your own brain may not baptism be be initiation and confirmation too 2. If it be truth what you say that Baptism is only for initiation into the Church what is become of your Mr. Baxters grand Argument That they are members of the Church then not initiated in by baptism one of your Arguments must of necessity be false I say both of them as relating to Infants 3. It was the Apostles practice to baptize believers and give them the Supper too and did they confound the two Sacraments as you call them bear with me for I know no Scripture cals them so So that the way of the Anabaptists as you falsely reproachfully call them doth not confound the Ordinances but preserve them in their place to the right end according to the right rule and you it is confound Ordinances observing neither rule place nor end The twelfth Argument Such as were typically baptized under the Law may be really baptized under the Gospel Infants were typically baptized under the Law Ergo. You reason from the type to the truth In this take a view likewise of your own ignorance in not understanding the difference between type and antitype type and substance type and truth and shew me if you can any one type in all the Scripture that typed out another type you may as well say that the Jewish Sacrifices typed out the Gospel Supper c. But all types related to substances and Christ was the substance of all legal types this truth will be clear in the resolving of these questions 1. If Christ be the substance of all types whether or no the baptizing of the natural seed in the type do not represent unto us the baptizing of the spirituall seed into the substance 1 Cor. 12. 13. Gal. 3. 27. 2. Whether or no as all the natural feed were baptized into Moses and into the sea and cloud so all the spiritual seed should be baptized into the profession of faith of Jesus Mat. 28. 19. Act. 19. 3. Whether to make the substance no other then the type the Covenant of the Gospel no other then that of the Law the seed of the Gospel-Covenant the same as the Legal the administration of Gospel-ordinance on the same subjects as of the Legal notwithstanding Christ hath given cleer rules to the contrary be not to make null the Gospel and to deny Christ to be come in the flesh and so to be the Antichrist Gal. 5. 2. Mat. 28. 20. Act. 3. 22. 1 Joh. 4. 2. 3. In a word if you will make this type the ground of your baptizing Infants first then you do not hearken to Christ the substance but honour him in the type deny him in his person and spirit secondly you are to baptize them as they were in the type viz. in the cloud and in the sea What is that to your sprinkling of Infants Thirdly you may from hence if that be your warrant from whence you ground your practise baptize your Cattel too for all passed through the sea and indeed not to be a pattern to you that you might hence take occasion to sprinkle Infants so denying Christ but a type of Christ the Saviour and Deliverer of his people that as the natural seed were saved in the type so the spiritual were and are saved in the substance viz. in Christ All you say to this Argument being thus untruly grounded is but a non sequitur and so I leave it The thirteenth Argument From the priviledges that Christ purchased for Infants Those who are subjects of Christs kingdom have right to the priviledges of subjects But some Infants are subjects of Christs kingdom Ergo Some Infants have right to the priviledges of Subjects You say The seal of the Covenant is a choise priviledge I have often said and say again that Baptism is no seal of the Covenant but the Spirit To your second Argument I say there is no truth in your Major for there is not a word of Baptizing in the Text and
an innovation not of many years standing in this Nation as is well known Austin when he came first into England baptized in Rivers in particular as History relates he baptized some thousands in a River neer York Thus have I given you a brief Answer to the material things in your Guard I leave it to the consideration of the Reader and shall proceed to give you a brief Reply to your inveterate Word to Collier A Reply to Thomas Hall Sir YOu are pleased to write a Word to Thomas Collier c. A Love-letter he that runs may read it And indeed we did conclude before what we might expect from you if the Lord gave you power according to your will And I make no question but what you have here written will make the Magistrate the more sensible of what spirit you are and will keep from you what you so much expect viz. a Coercive power to compell or persecute all that are contrary to you And in what you have done I believe you have more wounded your self and your own interest then either the truth or me the Truth standing pure in it self getting advantage by its enemies though no thanks to them And as for my self a poor weak and contemptible Creature held forth in the hand of the Lord and being upheld by Divine assistance shall I doubt not but with joy pass through good report and bad reportt till I have finished my course and done the work whereunto I am appointed accounting the reproach of Christ greater riches then the treasures of Egypt viz. Tythes You say I Colly every thing Trinity Scripture Law Gospel c. Sir you are mistaken in it all and so indeed have written forged falshood and sent it abroad into the world But I own and honour all these you mention in their proper place and according to the appointment of the Lord and your self it is who have been in the Black so long that you Colly all as will appear anon and you will be the Hall it seems the storehouse which retains all blackness darkness c. and from thence it cometh forth unto the rest You say I set my self against the Anabaptists themselves whom I canonize for Saints in the highest form yet blame them for adhering to Ordinances It s very false there is no such word written but it is for making too much of them not for making use of them And if some fail is it not lawful to reprove but Thomas Hall must raise an untruth and reproach upon it change my words for his own ends I pass your foul and filthy language more fit for Billinsgate then the Press and come to your particular Charges 1. An Heretick and a Blasphemer To this purpose you mention the Discourse at Axbridge where Parson Smith and Parson Carlile both Cavaliers falsly swear 1. That he denied Jesus Christ to be the eternal Son of God 2. He denied a local Heaven 3. He denied the equality of the Son with the Father 4. He denied that Jesus Christ by his death upon the Cross did satisfie Divine Justice 5. He denied the Trinity 6. He affirmed that the Saints are the sons of God in the same manner as Christ 7. He affirmed that the Divine Essence was communicated to the Saints 8. That the bodies of the Saints should be turned into spirits 9. That the Moral Law was abolished Ans Were you not of the same blind and malicious spirit as those two lying Parsons were you durst not call such things Blasphemies as were in truth by me maintained and is apparent in the same Book or Discourse 1. I denied not the Eternity of Jesus Christ but the eternal generation in the Godhead for which there is not one Scripture that speaks the least hint 2. As to the locality of Heaven that I said was that God was not locally limited c. 3. The Equality of the Son Quality and equality is proper only to man there is no quality or equality in the Godhead whatever is in God is in him essentially not as a quality It s true Christ as the Messiah is equal with God but in the union of the Divine essence there is no quality nor equality but union in essence and essence in union 4. For Satisfaction to the Divine Justice I own it and have proved it had you not been blind upon the true account it was the great end why Christ was inabled to the work and sent forth that so he might satisfie the righteousness and truth of the Father which man could never do unto justification 5. As to the Trinity that is false likewise it was the Trinity of Persons not the Trinity that I own but no Person in the Godhead no Scripture saith it 6. That the Saints are the sons of God in the same manner as Christ that is in being made partakers of the same Spirit Rom. 8. 9. 7. That the Divine Essence is communicated to the Saints If the Spirit of Christ be in them then the Divine Essence is in them But the Spirit of Christ is in them Therefore the Divine Essence is in them I do not mean the whole Essence but a spark or influence of the Divine Essence 8. That the bodies of the Saints should be turned into Spirits that I said was no other then what the Apostle saith they shall be raised with spiritual bodies 9. That the Moral Law was abolished to Believers as a dispensation in the hands of Moses all this more at large might you see in the discovery of that Discourse but you were blinde it seems and could not see afar off But you manifest your minde Collier it seems is in your way you would fain have him burnt with his Books What another Bonner Will you justifie your Fathers in their wickedness and so bring upon your self all the righteous blood shed from Abel to this day but if the Lord hath so determined I trust in the strength of the Grace of Christ my life and blood will be as ready to witness to the truth as my tongue and pen. I say no more about your Charge of Blasphemy but this After the way you call Blasphemy and Heresie worship I the God of my Fathers And that seed you falsly and wickedly call the Devils seed am I still sowing and doubt not but there will grow up such a happy and blessed Harvest as will be to the honour of Truth and joy of Saints though to the grief and amazement of enemies and gain-sayers Mean while go you on blaspheming God and them that dwell in Heaven gnaw your tongue for pain yet not repent of your deeds 2. You say he is a Lyar dyed in grain You say You can prove him guilty of above a thousand lyes and errours c. Was there ever the like lyar heard of in the world What above a thousand lyes yet mentions but 15. when he hath done all that he can and these fifteen are most of them truth by him falsely called lyes
and errours the rest of them Inventions falslely charged by him 1. That Infant-Baptism came from the Pope and the Devil The truth of this assertion I refer the Reader to what I have said before and there you will see the Pope very probably that brought it in Higinus in the second Century 150 years after Christ 2. That Christ hath abolished the Law that is as to Believers as a dispensation in the hands of Moses see 2 Cor. 3. 11. 13. And the pure Gospel is the only Rule What son of Belial dare to deny this for the Law is brought forth in Gospel and as given forth by Christ is the pure Gospel Rule therefore though the substance of the old Command yet is called new because given forth upon the new and true account 1 Ioh. 2. 7. 8. 3. A Socinian his Tenet is that all gifted persons may preach without Ordination This is according to the truth of Scripture 1 Cor. 4. 31. 34. Where all that have gifts may prophesie none exempted except women 4. He is a Familist approving of dreams c. Answ That is false I do not approve them yet neither do I altogether deny but God may manifest himself in that way if he please not that it is my experience neither would I limit God Against Vniversities Arts Sciences not in themselves upon the humane account but as they are set up in the room of the Spirit of Christ so the wisdom of the world is foolishness with God 5. He is an Antiscripturist denying the truth of Scripture c. Answ Another most abominable falshood who will be the lyar anon Thomas Hall but you prove it learnedly 1. Because I approve of such who will not permit you to draw any consequences from Scripture because you have so much abused them with your consequences 2. Because minding some of your consequences I conclude that they are as true as Scripture if the people would but believe it You infer then that these consequences must be true or the Scripture is false I say and I supposed that you had had wit enough to understand that I spake in your language or in your sence that you account these consequences as true as Scripture if the people would believe you 3. He saith that in his general Epistle to the Saints chap. 10. p. 28. the Scripure is not sufficient to teach the knowledge of God I Query of any one who knows the Lord whether the Scripture without the Spirit of Christ doth or can teach any one true and saving knowledge and that some make too much of it that is such as Thomas Hall who think it able without the Spirit of Christ to teach the saving knowledge of Jesus Christ and if you could have told all you might have seen and said that I say there likewise that many make too little of it and that the substance of my Discourse there is to hold forth the truth and authority of the Scripture in the light of the Spirit that so souls by the teaching of the Spirit of Christ may come to a right understanding of them and that indeed its your selves that truly teach people to deny Scripture I own the truth of it and say that whoever denieth it must deny God Christ and all Religion and the truth is that your self it is that disowns it and reproacheth it too further then it stands with your own will 6. You say He is an Arian and Anti-Trinitarian denyes the Father Son and Holy Ghost are three distinct persons c. Answ I deny not the Trinity Father Son and Spirit but I deny any person in the Godhead at all that is a word or title given only to man and the Scripture you mention Heb. 1. 3. I am not altogether so ignorant of it as you would have me it is substance and not Person and this you know and abuse it not ignorantly but wilfully The same word Heb. 11. 1. is rendred substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith is the substance of things hoped for not the Person that would be nonsense you must produce some Scripture where that Prosopon which signifieth Person is attributed to God or that Hypostasis is attributed to man before you can have any colour to call God three Persons or one either for he is a Spirit and will be worshipped in Spirit and Truth 7. He is an Anti-Sabbatarian he is all for a Spiritual Sabbath Answ Because I write of a spiritual Sabbath doth it therefore follow that I am an Anti-Sabbatarian have you ever seen any thing written by me against the Sabbath have you not cause to blush at your weakness or wickedness because I discover the spiritual Sabbath therfore you say I am against the Sabbath 8. An Independent as to man and creatures in the things of God but only on Jesus Christ and is this such a dangerous thing to be off from every thing save Jesus Christ 9. Arigid Separatist Answ Never too rigid in separating from Babylons false ways and worships which is no other then the Synagogue of Satan a Cage of every unclean and hatefull Bird I say it again for all your anger I must be faithfull I may not pittie or spare you for that will ruine you 10. A Perfectist see his Generall Epist to the Saints ch 15. p. 52. Answ No other then is the duty of every Saint to be that is pressing after perfection I there declare that perfection is not attainable in this life till the body of flesh is dissolved nor till the Resurrection neither I say no more of this but refer the Reader to the Epistle it self where you may see how the Hall hath stored up lyes to reproach the innocent 11. He is an enemy to all Learning he oft calls it the language of the beast c. Answ Keep it in its place and do as much good as you can with it but let it once get in the room of the Spirit then it puffs up with pride then it s but the language of the Beast of the fleshly man the smoak of the bottomless pit of mans wisdom and that which must be destroyed That the Spirit and Scriptures are sufficient for the Ministers calling c. At this you seem to rage extreamly as if this were such a dangerous Heresie that deserves no less then a stake a faggot and a fire could Tho Hall have his will let the Understanding judge I am sure I have heard one of your brethren more famous then ever your self in the eyes of the people assert this that the Scripture was sufficient for the Ministers calling c. who left out the Spirit of Christ but it seems your abilities depend upon your good old books Popish Fathers c. 12. He is against Magistrates Answ No such thing only my desire is that Magistrates should not rule where its alone Christs Prerogative I desire to give to Caesar that which is his and to God that which is his 13. Against Ministry Ans
of God but from their receiving their prophesie immediatly from God discovering things to come Whereas you say They were not called Prophets in the old Testament from the matter of their prophesie but for the manner of receiving it 1. I answer it was from both matter and manner too 2. If what you say be truth see a clear difference those 1 Cor. 14. are called Prophets not so much from the manner as the matter He that prophesieth speaketh to edification exhortation and consolation as if he should say if you would know a Prophet it is such a one as speaks to edification c. and whosoever speaks not to edification c. is no Prophet for the Apostle doth not only direct them in the manner of prophesie but in the matter too it s a word to edification and truly you either miserably contradict your selves or else do of purpose to keep souls in the dark for Thomas Hall whom you pretend to vindicate applyeth that Scripture 1 Cor. 14. 32. The spirits of the Prophets are subject to the Prophets viz. to the probation and examination of the Presbyterie and he hath no other Scripture to prove the Presbyterian examination and probation but that yet afterwards both with him and you that prophesie is extraordinary and yet you confess that Presbyterie was an ordinary office what contradictions are these and what will you not say for your own ends You seem much to harp upon one thing and that of little consequence to the thing in hand That the extraordinary way of Revelation did denominate their sayings to be prophesies and not their foretelling things to come I say that not only that but the matter of the prophesie as well as the manner as a blind man might see or understand for if any prophesie and the matter of the prophesie proved not true he was no true Prophet therefore that the people might know a true Prophet under the Law they were to look at the matter of the prophesie not the manner of receiving it Isa 23. 26. How long shall this be in the heart of the Prophets to prophesie lies ver 28. The Prophet that hath a dream let him tell a dream and he that hath my word let him speak my word faithfully c. So that it was the faithful and true speaking of the word from whence they had the denomination of Prophet and this in substance you confess page 101. contradicting what you say p. 100. It was the extraordinary way of Revelation here it s the manifestation of their prophesie because they manifested to others by divine inspiration things past present and to come So that now you confess its the manifestation by revelation of truth that made them Prophets not the ordinary way of speaking to edification c. mentioned 1 Cor. 14. 3. As to all you say to Rev. 19 10. page 103. I may truly retort your own words I am afraid the devil hath taught you to play the Sophister for when the Text saith The testimony of Jesus is the spirit of prophesie you say immediatly and extraordinarily inspired Doth the Text say so or is it your own invention I leave to the Reader to judge And as for your distinction from Chap. 1. ver 2. The word of God and the Testimony of Jesus it s one and the same in substance or at most the Testimony of Jesus is but an explanation of the word of God He was banished for the word of God even for the Testimony of Jesus so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must of necessity sometimes be understood As Col. 2. 2. the Apostle manifesting his earnest desire for the Saints that they might come to the Knowledge of God and of the Father c. which must be rendred even of the Father a word rather to explain the former then distinguish c. So that John doth not so distinguish as if he had been more excellent then the rest of the Apostles in the testimony of Jesus c. but for that it was he was banished and the truth is that the Testimony of Jesus though not so eminent as the Apostles yet if by the same spirit according to the rule of truth and according to the measure received it is the spirit of prophesie As for what you say to that Scripture 1 Cor. 14. 37. Every spiritual man is a Prophet All the Saints are spiritual Therefore all Prophets What you with so much contempt say to this doth but discover of what spirit you are and you might know that when I say the Saints are not all Prophets page 21. I intended that they had not all the same gift of prophesie to speak to the edifying of the Church and upon that account they are not all Prophets Yet secondly they are all Prophets upon a common account and are able to speak something of God and Christ as occasion is offered this God promised and hath made good that he would pour out of his Spirit upon all flesh c. So that the truth holds clear That every spiritual man is a Prophet and that according to the measure of the gift so he may and ought to speak though all are not Prophets viz. able to speak in the Church to edification exhortation and consolation yet all are Prophets and may speak occasionally to edification though not in the Church Some of the grounds you pretend to answer As that these Prophets were such as needed direction from the Apostles c. therefore not extraordinary You pretend to answer this first Because there were extraordinary tongues and the Apostle directs them and why not direct extraordinary Prophets too Answ 1. If by ordinary and extraordinary you mean the one common to all the other more then ordinary so not common to all that I alwayes have granted and shall as in the case of prophesying So of tongues All have the Spirit of Christ that is ordinary to all If any man have not the Spirit of Christ he is none of his Rom. 8. 9. yet all have not the gift of prophesie to speak in the Church as before So in those tongues there was that speech of the things of God that was ordinary to all and that of tongues which was proper to but some as Prophesie yet not so extraordinary as to be either 1. infallible therefore needed direction or 2. passing for the Apostle spake with tongues more then they all And secondly that this of tongues was not such an extraordinary business as you pretend is clear and that first from the Apostles disswading them from it as you may see at large in the Chapter and that from the unprofitableness of it both to the Church and to the world too ver 2 3. and 23 24. 2. He saith ver 5. Greater is he that prophesieth then he that speaketh with tongues and the reason is rendred because he that prophesieth edifieth the Church c. You say there is yet one reason more page 87. Praying
it is of God not a wolf but a sheep not a false but a true Prophet speaking to edification exhortation and consolation they may with comfort hear and approve the speaking of such in the Church Your fourth Argument is If to appoint to the office of a Minister and the work of a Minister be all one then no man is appointed to the work of a Minister but he that is appointed to the office But to appoint to the office of a Minister and the work of a Minister be all one Ergo. Ans Your Minor is denied A man may be appointed to the work of a Minister yet never be appointed to the office For 1. Richard Sanders himself in his own practise shall confute this Logick for he saith That he Preached a long time before he was Ordained c. but he mends the matter It was in order to the Ministry But in case Richard Sanders had died before he had been ordained then Preaching and the Office of the Ministry had not been one there had been a great deal of Preaching without Office So that in this your practise you contradict your reason and you allowed your self in the thing which you condemn 2. Were these Act. 8. 4. appointed to the office they did the work but the office you read not of And those 1 Pet. 4. 10 11. they were commanded to the work but not to the office for then every one must have been officers c. 3. You have given your Argument but never a Scripture to confirm it but you endeavour to confirm one Reason by another without Scripture Take heed Richard of outing Scripture with your Reason be content to fall down under the power of truth let God be true and all fleshes wisdom so far as it opposeth God be a lye You now come to his 7. Error That Humane Learning is no way necessary to the Ministry of the Gospel and that I affirm p. 38. 39. 41. Pulpit-Guard Routed that the power of the Spirit of Christ in Saints is sufficiently able to make them to divide the word aright and to convince gain-sayers And dare you deny this Truth Is not the Spirit of Christ sufficient dare you derogate from the Holy Spirit and do you find any other Ministery or Teacher then the Spirit in the Scripture 1 Cor. 12. Joh. 14. 26. 16. 7 8. But you seem to help this again you deny not the ability of the Spirit but you question the will or if he please to do it I think that needs not be the Question but rather whether you are in the Scripture directed to any other way for the attaining of the minde of God then the Spirit and the Scripture but you question pag. 126. Whether the main and principle Doctrine of the Scriptures be so plainly laid down as that a Christian may attain unto the knowledge of the same without humane Learning you grant that if he have a Translation he may and have not we a Translation in English and is it not true but false then the Translators have done wrong but is it not true in the substance is there any material fundamental mistake if not then an English man in the English Translation may understand the minde of God as much and more if he have a greater measure of the Spirit then an Hebritian and Grecian can understand in those Languages 2. I answer that I do not quarrell against Tongues but at the abuse of them to make an Idol of them I know you may come to the knowledge of the Letter of Scripture in an ordinary way more fully with it then without it but it is the abuse of it that I quarrel at because you set it up in the room of the Spirit as if none could understand Scripture but those that have Tongues then the Faith of all others must be an implicite Faith built upon the credit of men which would prove very weak in the end 3. It s the use of Philosophy in the things of God as some of you affirm that there is a necessity of studying Arts Sciences Logick Rhetorick c. to make them Ministers as Tho. Halls Pulpit Guard make use of your tongues bring forth the truth of the Original to the people help those that want it and make not an Idol of it c. You proceed to produce some Scriptures A good account of which cannot be given without the help of humane Learning Answ In this you shew so much weakness that I would not say a word unto it were it not for one or two of them and I shall say but a word or two 1. Is there any thing material in any of these Scriptures Put case a man knew not the Emphasis of the Original as Rich. Sanders cals it Is any thing laid open by him material or 2. if so it s that which may be easily attained But to the Scriptures the first is Apostolos and what if a man never knew that it signifies Sent why might he not understand as much as your self in it for every man that knows any thing knows that the twelve Apostles and Paul were Apostles and you know no more you do not know that all that are sent of Jesus Christ are Apostles viz. Sent. The second Scripture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rock you seem to give a learned interpretation as if Christ intended to build his Church upon Peter so much is clearly hinted in what you say I trace you no farther in this I leave the weight of what you say concerning those Scriptures to the Reader because I am in haste As to that you say concerning Ghost I perceive you know well what the word is in the Greek and what if it were alwayes so translated in English and I think it is one of the greatest wrongs to our English translation the mispronouncing of words in pronouncing Hebrew and Greek instead of English Messias from Mesha instead of Anointed Emmanuel instead of God with us In Greek Christ from Christos instead of anointed Jesus instead of Saviour Apostle instead of Sent Baptize instead of Dip or Wash c. and Ghost instead of Spirit though that 's no Greek word Why do you not reform these things with your learning unless it be done on purpose to keep people in ignorance But you have something farther to say it seems and that very learnedly page 134. and you have much to say to this particular That there is not any Scripture understood by spiritual Christians the grammatical sense of which a man that hath not the Spirit of Christ may attain unto and page 135. That Scripture is sufficient to discover its own sense to all men diligently improving the outward helps afforded by God and that if it be the Spirits work to discover the sense and meaning of Scripture then the Spirits work is to make Notionists c. Answ And is this your spiritualness indeed That a natural man without the Spirit may understand the mind
of God for if he understand the sense and meaning of the Scripture then he understands the mind of God and this is contrary to the Scripture For the natural man doth not understand the things that are of God neither can he understand them 1 Cor. 2. 14 But we have the mind of Christ 2. If this be truth that you affirm then what is the reason that you with all your humane Learning do not yet understand the sense and meaning of the Scripture and that first in common and ordinary things as that the Covenant made with Abraham and Moses c. is not the same as the Gospel-Covenant when the Scripture saith plainly that it is not the same but another Covenant not such a Covenant as the first was but established upon better promises c. What is the reason that you do not understand that Command of Christ that it is Believers that are to be baptized and not Infants and that you understand not that when Christ saith That upon this Rock will I build my Church he means not Peter but the Rock of Peters confession viz. Christ Jesus who is so often in Scripture called The Rock or foundation stone of Sion but Pope-like think it s meant of Peter And are there not many Prophesies and much of the Revelation which is yet a sealed mysterie to you and John saith expresly Rev. 5. that the Scripture viz Christ the mysterie of God in Scripture is a sealed book that none could open it but the Lion of the Tribe of Judah Yet you say that a natural man can do it I leave it to the Reader to judge of the truth of this And 3. Whereas you say if the Spirits work be to teach men the sense of Scripture it is to make them Notionists I answer first then upon your own account your humane Learning doth but make you Notionists for you say that helps you to the knowledge of the sense of Scripture It s no wonder then that you are so far from the power of truth for you confess that with all your learning you are but Notionists at the best and truly you are but bad Notionists neither for there is much of the sense of Scripture that you are not acquainted withall You say Knowledge puffeth up Answ True fleshly knowledge such as you are pleading for but not the true saving knowledge of the Spirit of Christ for the Scripture saith expresly That without knowledge the heart cannot be good and for want of knowledge the people perish And that its life eternal to know God and Jesus Christ whom he hath sent and the more a soul knows of God and Christ of God in Christ the more he comes to abbor himself Isa 6. Act. 9. And whereas you are so much upon this That the Scripture expressions are plain and express their own meaning page 137. Else they cannot be a perfect rule and if men must understand them by or in the light or teaching of the Spirit what were this but to make the Scripture a nose of Wax as the Papists do plyable to any sense c. Answ 1. It s true the Scripture expressions are plain and express their own meaning yet not so plain as you pretend that every one may attain the sense of them for you confess that there is need of means and help to understand them Then I querie which is the likeliest means to help us to understand the meaning of the Scripture in comparing Scripture with Scripture the Spirit of Christ or humane Learning Who best knows the meaning of the Scripture that Spirit by which it was given or that humane spirit so much pleaded for that never did nor never shall know the Lord 2. The Scriptures are no perfect rule to ignorant and carnal men or hypocrites it s a perfect rule only to such who by them know the Lord and his mind by the teachings of the Spirit and so walk according to it for if it be a perfect rule then it s so to those who know it You say a naturall man may know it then a naturall man may have a perfect rule and if he walk according to it he must be saved for who so walks by a perfect rule and answers it in his walking must be justified by that rule Now the Scripture is no perfect rule of justification of life to any but the Saints not that there is imperfection in the Scripture but none comes truly to know it but those who are taught from above 3. To say that the knowledge of the mind of God in Scripture by the teachings of the Spirit is to make it a nose of Wax c. is a fond imagination For first though its true upon this account men that have not the Spirit of God may abuse it thinking they have the Spirit of Christ when they have it not Yet 2. The Spirit is truth and is at unity in and with it self and speaks but one thing I mean he doth not contradict himself though there are contradictions amongst the Saints yet it is not from the Spirit who dwels in unity but from the worldly spirit not yet subdued in them and I thought you had known at least the Scripture Zeph. 3. 9. that saith God will turn to his people a pure language that they may serve him with one consent it s not the work of fleshes wisdom but I will do it saith the Lord and how think you if not in helping them to know his mind c. And 2. Doth not your humane wisdom indeed make a nose of wax of the Scripture do you not wrest iâ— and turn it which way you please and is it not for want of the clear teachings of the Spirit there are such rentings and divisions amongst us at this day Is it not about the sense of the Scriptures all the differences in the world are at this day And do you seek to God to guide you into a oneness in the understanding of the meaning of it or to your humane Learning Oh be ashamed for ever so much to undervalue Scripture and overvalue mans wisdom as that its sufficient to find out the meaning of the Scriptures When you have joyned up all together yet notwithstanding all your Learning yea and the Spirits teaching too you have not yet attained to all the sense of the Scriptures if you had there would not be division but unity not that I question the sufficiency of the Spirits teaching in its own time but certainly you are very much to blame having gotten that which is able to teach you the sense and meaning of the Scripture with your own endeavour yet to know so little of it as you do you must needs be very sluggards or else able to resolve infallibly any place of Scripture you having that which is able as you say to help you to understand it and you think you have the Spirit of Christ besides these two being by you joyned up together in you
It s true there is grace in this Covenant yet it is not the Covenant of grace there is grace in this for it is grace for God declaratively to be a God to a People And secondly there was the everlasting grace included typically in this Covenant for it relates in the mysterie unto Christ as all outward Covenants Services and the Land of Canaan it self did Gal. 3. 6 Col. 2. 17. Heb. 4. from ver 3. to the 8. That it was an outward Covenant will appear 1. The thing promised in the Covenant was outward i. e. The Land of Canaan Object He promised to be a God unto them in an everlasting Covenant Answ 1. This was a promise in an outward Covenant as will appear Isa 10. 22 23. compared with Rom. 9. 29. Though the Children of Israel be as the sand of the sea yet a remnant of them shall be saved Now if God had been a God unto them in the Covenant of grace they must have been all saved and have continued in that Covenant unto this day but it being but an outward and typical Covenant relating to Christ the antitype and substance when Christ was come that Covenant was dissolved into Christ and is given forth upon the true spiritual account to the spiritual seed Gal. 3. 16. with 29. 2. It s said to be an everlasting Covenant either 1. because it was to continue its appointed time so called Everlasting as usually the old Testament Ordinances were so God promised in this Covenant to give the Land of Canaan for an everlasting possession yet they are and have been many hundreds of years turned out of it and if they had not yet that could but have been a poffession for them in their generations till the end of the world But the Covenant of grace reaches to eternity without end Psal 103. 17. Hence the Priesthood of the Law was called an everlasting Priesthood Exod. 40. 15. Num. 25. 13. Or secondly it s called Everlasting upon the account of Christ who was the substance and the Covenant it self when he came ending all other Covenants and Services Isa 42. 6. So Davids Kingdom was said to be Everlasting upon the account of Christ who was and is the true spiritual King of whom David was a type 2 Sam. 7. 16. Ps 89. 35 36. compared with Ezek. 37. 24 25. David was dead long before yet David viz. Christ must be their King for ever Thus it appears first from the Covenant it self on Gods part that it was not the Covenant of grace though grace was darkly and typically included in it only the enlightened renewed soul saw into it and partaked of Christ the substance But secondly it will appear likewise if we consider the second part of the Covenant on Abraham and his childrens part Every man-child shall be circumcised at eight dayes old v. 10. 11 12. Here is an external obedience suitable to an external covenant God promiseth the land of Canaan in lieu of this they must be circumcised which shall be a sign of their obedience and to God of his Covenant as the Rain-bow in another case 2. The Covenant being thus considered it followeth that notwithstanding this Covenant was to Abraham and his seed natural yet it is not to Believers now and their seed natural This denies your Minor and this Scripture produced by you doth not prove it Your other Scripture Act. 2. 39. I shall answer in its place when I come to your Argument drawn from it And whereas you say That there are some Infants in the Covenant of grace I deny it positively that there are Infants in the Covenant of grace upon your account viz. the account of nature because born of believing parents all fleshly boasting being taken away Rom. 3. 27. As the Covenant to Abraham and his seed was outward and typical so the Covenant of Christ or Christ the Covenant is to the spiritual seed and that only those who are of the saith of Abraham who do the works of Abraham they and they only are the seed of Abraham Joh. 8. 39. He is not a Jew that is one outwardly but he is a Jew that is one inwardly Rom. 2. 28 29. where as the outward Covenant so the natural seed are cut off and only the spiritual stands And whereas you say there is an outward being in this Covenant c. Ishmael was circumcjsed I say so too for in it self it was wholly outward this and all other Covenants and services were outward and typical except the first promise Gen. 3. The Covenant of grace now in the dayes of Christ is wholly spiritual Those then that were enlightened which were but few saw and enjoyed the substance in the shadow and form We first the substance and with it the form They were first brought by works to Christ we first to Christ and then to works as fruits of faith And whereas you conclude Baptism to be a Seal of the Covenant of Grace you are as much besides the truth in this as in the Covenant it self Because you have heard others say it therefore you affirm it too as children use to speak by tradition but where is your Scripture for it Did you ever read of any New-Testament seal besides the Spirit of Christ Ephes 1. 13. ch 4. 30. But I suppose because that it 's said Rom. 4. 11. that Abraham received the sign of Circumcision a seal of the righteousness of his faith which he had before he was circumcised that therefore Baptism is a seal of the Covenant of grace Oh gross mistake Abraham believed God when he first promised him the land of Canaan and commanded him to forsake all and go into it and that he would keep him and bless him Gen. 12. Here Abraham believed God and obeyed and went out not knowing whither and v. 17. God gave him Circumcision a sign and seal to confirm his faith which he had before in this promise And as Circumcision was given a seal of Abrahams faith in Gods promising him the land of Canaan so the Spirt of grace is the seal of faith to every believer of his interest in the spiritual land the substance of the outward the Lord Jesus So you are lost both in Covenant in Seal in the Subjects of the Covenant and all You mention Gal. 4. 28. I say upon the Gospel-account its truth as Isaac was heir to that Covenant so all true believers are heirs of the true promise and none else Whereas you say pag. 11. in way of answer to an objection That theirs is old and ended c. you answer That to make that old none but carnal Anabaptists will do it Your mouth is wide but let it pass I answer To make that Covenant which was of an outward land the same as ours which is of a spiritual land to bring in the natural seed upon that account when it is only to the spiritual seed none but a carnal and blind generation of men dare to do Christ saith