the Greek Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to this agreeth the saying of our blessed Saviour written by Saint John 3.16 17. in these words God so loved the WORLD mark the word WORLD that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life for God sent not his Son into the WORLD to condemn the WORLD but that the WORLD thorrow him might be saved To which add that which is written 1 John 2.1 2 3. in these words My little children these things I write unto you that ye sin not but if any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation of our sins and not for ours only but also for the sins of the WHOLE WORLD From these Scriptures with many more that might be added it doth evidently appear that Jesus Christ did die for every man and yet further to confirm this truth I shall prove it by sircumlocution or plain reasons drawn from the Scripture and the first is Reas 1. First Because God hath sworn by himself because he could swear by no greater that he desireth not the death of such as die or of the wicked but tels them that their destruction is of themselves as Ezek. 33.11 in these words Say unto them as I live saith the LORD GOD I have no pleasure in the death of the wicked but that he would turn from his wicked wayes and live turn ye turn ye from your evil wayes for why will ye die O house of Israel And wo be to thee Jerusalem wilt thou not be made clean when shall it once be Thy destruction is of thy self thy wickedness hath procured it Jer. 13.22 27. From whence we may see that God is so far from decreeing any mans damnation simply of his own will unless in reference to their rejecting of grace tendered that he hath entred into an oath before the sons of men not to desire their ruin unless they resist his spirit in the tenders of grace which sheweth that he gave his Son to die for such as perish for without blood there is no remission of sins so then there cannot be a tender of the Gospel which is remission of sins to such for whom Christ dyed not but more of that anon I pass at present to the second Reason to prove that God gave Christ to die for all men to bring them to a Resurrection and glory as before said which is Reas 2. Secondly Because as God hath sworn not to take pleasure in the death of them that die so he hath also said that it is good and acceptable in his sight and well pleasing to him to have all men have Salvation and to that end Christ dyed as you may read 1 Tim. 2.1 2 3 4 5 6. in these words I exhort therefore first of all Supplications Prayers intercessions and giving of thanks be made for ALL MEN for Kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty for this is good and acceptable in the sight of God our Saviour who would have ALL MEN to be saved and come to the knowledg of the truth For there is one God and one Mediator between God and men the man Christ Jesus who gave himself a ransome for ALL to be testified in due time From whence we may see that first as God hath sworn by himself that he desireth not the death of the wicked Secondly that he also saith he would have all men saved and that they might be saved he saith that he gave Christ to be a ransome for all men so that from these two reasons you may see Gods love to all men extended and I pass to the third Reason which is Reas 3. Thirdly Because God hath commanded the Gospel to be declared to all men and condemneth such as believe it not and the Gospel is to be understood good news viz. remission of sins and salvation by Christs blood and commandeth men to believe it upon pain of eternal wrath But if Christ did not die for every man to whom the Gospel is commanded to be preached then a lye is commanded to be preached to the greatest part of men and they damned because they believe and receive it not the which to say were ridiculous and blasphemy But that you may see that this is true consider well that if there be a Command given to Christs Ministers to preach the Gospel to every man that is to say in plain english that Christ dyed for their sins and rose again for their Justification and yet Christ did not die for every man then this is to command a lye to be preached to the greatest part of men and they damned for not believing of it if Christ only dyed for a few as some say the which so to say is wickedness and then also those that are damned for not believing the Gospel are damned for not believing a lye and how wicked such an opinion is I shall leave all to Judge who know any thing of God And that you may see that the Gospel is to be preached to every creature and men to believe it upon penalty of condemnation read Mark 16.15 16. in these words And he said unto them go ye into ALL THE WORLD mark that and preach the Gospel to EVERY CREATVRE mark that he that believeth and is baptised shall be saved but he that believeth not shall be damned From whence we may see that the Gospel namely the good news of Salvation thorow Christs blood is to be preached to every man and whosoever doth not believe it namely that there is life and remission of sins for them thorow Christs blood are to be damned because they make God a lyar John 3. Chap. 8. 1 John 5.10 These well considered sheweth that God did give his Son the Lord Jesus to die for every man as before said and so I pass to the fourth Reason which is Reas 4. Fourthly Because it is very plain that so many as were made sinners by the first Adam so many were made righteous by the second Adam and it is evident that all were made sinners by the first Adam Ergo all are made righteous also by the second Adam for there is all set in oposition to all that is to say so many all as was made sinners by Adam so many all was made righteous by Christ and if so then it doth follow undenyably that God gave Christ to die for every man and that the premises are true read the words of Saint Paul Rom. 5.18 19. which saith Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness the free gift came upon all men unto justification of life for as by one mans disobedience many were made sinners so by the obedience of one many be made righteous From these words we may see All set in
〈◊〉 〈◊〉 〈◊〉 〈◊〉 it bearing many significations for the word is a root as I may say bearing many branches this considered the text might be thus read Thou fool this night shall thy life be required of thee and if so there is no colour for to prove the Soul to be immortal add this that in answering this text I also have answered that which is written in the 1 King 17.21 22. where it is said That the soul of the Shunamites child came into him again and he revived it may be read that the life or breath came into the child again and he revived Thus may that text Luke 12. and all texts of that nature be answered according to truth and so I come to the second text Luke 16. which speaks of Lazarus being in Abrahams bosome To which I answer and say that it is but a Parable and was no more so then what is spoke of the trees in Judg. 9.8 in these words And the trees went forth on a time to annoint a King over them and they said unto the Olive tree raign thou over us but the Olive tree said shall I leave my fatness c. Moreover consider the Obsurdities that follow if that be any more than a Parable As first then there is knowledge after the flesh but the Scripture saith henceforth know we no man after the flesh 2 Cor. 5. but if that text be more then a Parable then we shall henceforth know persons after the flesh for the Rich-man knew that he had seven brethren and he had a care of them in particular And secondly he knew Abraham to be the father of the Children of Israel again if that be to be litterally understood then a soul hath eyes and fingers and a tongue and a bosome and the like And thirdly it calls not only Lazarus a beggar but Abraham the father of the damned and will Abraham trow own the damned when they are in hell to be his sons no surely Fourthly what then may we understand by this text of Scripture Answ We are to understand it a Parable spoken by way of illustration to shew the happy estate of all such as suffer here in this life chusing reproach for Christs sake that they shall when this life is ended injoy everlasting felicity and that those that have chosen the pleasures of this present life shall hereafter be punished yet notwithstanding both the glory of the godly and the punishment of the wicked is not to be till the appearance of Jesus Christ at the day of Judgment for so saith the Scriptures 2 Pet. 2.9 The Lord knoweth how to deliver the godly out of Temptations and to reserve the unjust unto the day of Judgment to be punished And hence the Devils asked Christ why he was come to trouble or torment them before the time when he cast them out of those whom they had possessed and as I have said before all the wicked mans punishment and the righteous mans glory is reserved till that time and then shall the wicked be cast into a furnace of fire there shall be wailing and gnashing of teeth then shall the righteous shine forth as the Son in the kingdome of their father who hath ears to hear let him hear Mat. 13.40 41 42 43. 1 Pet. 1.8 9 10 11. 2 Thes 2.7 8. John 5.28 Mat. 25 31 32 33. Heb. 11.35 Revel 22.12 Luke 21.27 28. From these and many such like Scriptures we are taught that both the reward of the righteous and the Wicked are reserved till the appearance of the Lord Jesus at the day of Judgment And as touching Hell I have formerly written that it is not in being till the day of Judgment and that the Devils place is in the ayr he being called the Prince thereof and that also he compasseth the earth by walking to and fro in it but if he were in Hell viz. the Lake he could not so do for from thence none can possibly come when they are once there but let no sottish soul therefore take liberty to sin for know as I before have said that so soon as a wicked man dyeth he shall be brought to Judgment and then receive a just recompence of reward that is to say in his account it will be present to him there being no time or remembrance of time amongst the dead so that the time between his death and resurrection will be no more to him then the time was to him before he was born that is to say from the Creation of the world to the time of his being although it was a great time yet to him it was no time no not a moment neither will it be after death a moment of time till the Resurrection in the account of the dead therefore take not liberty to sin for if thou do thy judgment slumbereth not but hasteneth and will fall on thee in a moment take heed and thus I pass to the last Scripture mentioned In Luke 23.43 I say unto thee to day shalt thou be with me in Paradise To which I answer and say That although I have answered this text before in another place yet I shall speak somewhat to it here and first consider That Christ was not that day in heaven nor many dayes after as I before have said for Christ was three dayes both soul and body in the grave as you may read Psal 16.10 compared with Isa 53.10 12. and Acts. 2.31 And after he was risen from the dead and amongst his Disciples He said touch me not for I am not yet ascended unto my Father John 20.17 Which sheweth That Christ was not in Paradise himself that day in which the words were spoken Secondly it cannot be proved That the Thief was dead the same day neither is it likely that he was because that Christ was not dead himself till after the ninth hour Mat. 27.46 47 48 50. And if Christ dyed not till after the ninth hour then there was not three hours more remaining of the day and after this time and in all likely-hood very neer to the end of the day they besaught Pilate that their legs might be broke that they might be taken down from the Cross because the preparation of the Sabbath drew neer that they might not hang on the Cross upon the Sabbath day for that day was an high day with the Jewes and the text saith that they brake the legs of the first and of the second and when they found Christ dead already they brake not his legs the which implyeth clearly that the other two Malefactors were not dead and also take notice that the death of the Cross was a languishing death and it being unutial or unlawful to bring the prisoners from their execution to prison again therefore that they might not make an escape but die according to the Law they brake their legs and then by their so doing there could be no means of escape but they must die yet it doth not follow that
oposition to All and Many in oposition to Many which proveth what hath been before said and thus it is undeniable that God did give his Son to die for all men Reas 5. Fifthly it further appears that God hath given Christ to die for all because that God did invite and exhort such to salvation which upon the rejecting of grace are appointed to reprobation as is evident Prov. 1.22 23 24 25 26 27 28 29. Mat. 23.37 in these words How long ye simple ones will ye love simplicity and the scorner delight in scorning and fools hate knowledge turn ye at my reproofe behold I will pour out my Spirit unto you I will make known my mind unto you because I called and ye refused I stretched out my hand and no man regarded but ye have set at naught all my counsel and would have none of my reproofe I will also laugh at your calamity and mock when your fear cometh Then shall they call upon me but I will not answer they shall seek me early but they shall not find me for that they have hated knowledge and did not chuse the fear of the Lord. Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy children together as a Hen gathereth her chickens under her wings but ye would not Behold I leave unto you your houses desolate For the kingdome of heaven is like to a certain King which made a marriage for his son and sent sorth his servants to call them that were bidden to the wedding but they would not come Again he sent forth other servants saying tell them that are bidden behold all things are prepared come unto the marriage but they made light of it and went their wayes one to his farm and another to his Merchandise and the remnant took his servants and intreated them spitefully and killed them And when the King heard thereof he said none of those that were bidden shall taste of my supper but was wrath with them and sent forth his armies and destroyed those murderers and burnt up their Cities Mat. 22.1 2 3 4 5 6 7. compared with Luke 14.24 From whence we may see that those that never shall partake of that rich benefit which is held forth in this Parable viz. glory because they rejected it yet notwithstanding it was once offered unto them and also intended them if they had not rejected it but thankfully received it for take notice God never yet offered that to any man which he intended him not if he would accept of it and receive it for God offereth nothing by way of complement but all his words and works are done in truth faithfulness and righteousness and therefore cannot offer more then he hath to give or more then he doth intend to give if persons do receive it when he offereth it which proveth that Christ did die for all men and hence all men have the tenders of grace and such only perish who reject grace and so I pass to the sixt Reason to prove that God gave Christ to die for all men that they might attain a Resurrection to life and glory if they like Adam or Esau sell it not by sin which is Reas 6. Sixtly Because those that are damned are charged with denying the Lord which bought them mark that and so heap upon themselves swift destruction 2 Pet. 2.1 2 3. and if so then it is evident that Christ did die for all men to which I add this Argument That if Christ dyed for those that are saved and those that are damned then he dyed for all men But he dyed for those that are saved and those that are damned Ergo he did die for all men That he dyed for those that are saved none will deny and that he did die for those that are destroyed or damned is also proved in these words But there was false Prophets amongst the people even as there shall be false teachers amongst you who privily shall bring in DAMNABLE Heresies even DENYING THE LORD THAT BOVGHT THEM and BRING VPON THEMSELVES SWIFT DESTRVCTION From whence we may see plainly that some of them that the Lord hath bought or purchased shall be found in Damnable wayes so as to deny the Lord that purchased them or bought them and so heap unto themselves swift destruction and that this purchase is no other way then but with Christs blood read 1 Pet. 1.18 19 Heb. 10. And what punishment shall he be thought worthy of who treads under foot the Son of God and counts the blood of the Covenant wherewith he was sanctified an unholy thing and doth despite to the Spirit of grace We ought to conclude that such are guilty of the body and blood of Christ by crucifiing him again afresh putting him to open shame so then there be some whom the Lord hath bought which will come to deny him and so perish which sheweth that Christ dyed for all men for such as are saved and such as perish and that mans destruction is of himself and Gods love great to all men And so I pass to the seventh Reason to prove that God gave his Son to die for all men as before said which is Reas 7. Seventhly Because men that perish are charged with the neglect of their Salvation but if Christ never dyed for them then there never was any means or way of Salvation and then it is an impossible thing to neglect it for it cannot be truly said that man can neglect the attaining of that by slothfulness which was impossible to be attained with all his diligence but if Christ did not die for all men then those whom he dyed not for could not either neglect put away or reject their own salvation but such as perish do neglect reject and put away their own salvation which sheweth that Christ did die for all men and that there is sufficient means of Salvation to accomplish the end thereof Heb. 2.12 13. Act. 13.46 And thus briefly I pass to the eighth Reason and also hasten to the conclusion Reas 8. Eightly Because God is no respector of persons Rom. 2.8 9 10. Act. 10.34 1 Pet. 1.17 18. And therefore it doth appear that God did give Christ to die for all men or otherwise God of necessity must be a respector of persons for all men were created happy alike in the lines of Adam or otherwise grievous obsurdities would follow and as all men were created alike happie in Adam so all men sinned alike in him and now if God had given Christ to dye but for a few of them then was God a respector of persons and then was not the free gift and satisfaction as large as the transgression then was not the Serpents head broken and if so then was Christ an imperfect Saviour which to say were blasphemy but Christ is the Saviour of all men and especially of such as do believe 1 Tim. 4.10 that is he hath saved all
the which was practised by the Lord and the primitive Churches and left written for us to follow their examples and therefore wanted no new signs or miracles to confirm it it being already confirmed and that they only want new Signs and Miracles for confirmation that walk in new waies and Ordinances which have not as yet been confirmed but the waies and Ordinances which we walk in and contend for are the same which have been already confirmed as none can deny and therefore warrantable to be practised by all the Lords People and thus I leave this particular and come to the next thing considerable which is All the Apostles were dead at the end of the first or beginning of the second Century in a little time after Evangilists and Prophets you may from this place as well argue the constant abiding of Apostles Prophets and Evangelists as of Pastors and Teachers seeing the Spirit here speaks of a compleat full dispensation of Official Ministers consisting of all these together to bring this noble work to its perfection page 21. Answ Whereas you say all the Apostles were dead at the end of the first or the beginning of the second Century It 's a very hard matter for you to prove it unless by the word ALL you mean ALL the twelve Apostles and if so its very like that all they might be dead by that time but that either the Offices of Apostleship dyed then or that all the Apostles which were to be to the worlds end were then dead that I possitively deny because I find that in the time of the Roman Beast or Babylonias raign their shall be Apostles and Prophets who shall rejoyce at her down-fall who have been persecuted by her Revel 18.20 in these words Rejoyce over her thou Heavens and ye holy APOSTLES and PROPHETS for God hath avenged you on her The word Heaven is to be understood the Church and Apostles and Prophets is to be understood Messengers and such as have been fore-tellers of Babels destruction for so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolos Prophetas to be understood for the word Apostolos is to be understood a Messenger one sent in the Lords message to carry the good news of salvation unto the sons of men and the word Prophetas men fore-telling of things to come and such as speak to edification exhortation and comfort for so saith St. Paul Prophesie is a speaking to edification exhortion and comfort and such Apostles and Prophets they were that were to rejoyce at Babylons down-fall and such were before the second Century and since it and also such there will be at Babylons down-fall and till the end of the World so then Apostles and Prophets are to remain and as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelists they are such as set forth carry or publish either with tongue or pen the joyful or sweet news or glad tydings of great joy which is to all men hence Matthew and John who were without all dispute Apostles yet were called by way of emphasis Evangelists because they published by way of writing the joyful news or glad tydings comprehended in the life and death of the Lord Jesus and so Paul writing to Timothy bids him do the work of an Evangelist make an full proof of thy Ministry 2 Tim. 4. So then an Evangelist I understand to be such an one that hath a great faculty or more properly a gift carrying him on to set forth both with tongue and pen the glad tydings of great joy Every one hath his proper gift from God and some have a gift much leading them to reprove for sin and exhort from sin I do not say that such cannot or do not preach glad tydings at any time but say they may at some times and yet their gift runs out or leads them forth most to reproof for sin and the like and so it is on the other hand some mens gift leads them forth to preach mostly upon comfortable things to the godly as the joyes of salvation and all such glad tydings and not reproof and terror and the like and I understand that it s not the OFFICE simply considered which is from the Lord but it is the gift qualifying for the OFFICE which is from the Lord and the OFFICE it self from the Church and the Text carryeth the gift to quallifie for the Office to be from God and not the OFFICE it self as you may read Ephes 4.8 Psal 68.18 in these words Wherefore when he ascended up on high he led captivity captive and gave GIFTS to men compared with vers 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and some Teachers ver 12. For the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ until we ALL come in the unity of the faith and of the knowledge of the Son of God unto the perfect man unto the measure of the stature of the fulness of Christ From whence we may learn that all those gifts spoken before are for the work of the Ministry and if the Ministry did remain in all the times of apostacy as you say it did then of necessity those gifts and offices did also remain for all these are comprehended in the Ministry and it is for the perfecting of the Saints till we all come into the unity of the faith now the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a very large acceptation or signification as from the Lattin word CONSVMMATIO a full finishing or atchieving the total sum and ending of the work from whence I understand that from the word which saith for the PERFECTING of the Saints VNTIL we ALL that is all the Saints come into the unity of the faith to the measure and stature of Christ Is meant that these gifts offices are to remain until all the Saints even until the last which is to be born and brought forth gradually into the World is converted and united into the faith and made a perfect man in Christ Jesus So then all these official gifts are to remain and are unseperable in the Ministry for the gathering of the Saints and perfecting those that are thereby gathered until all be both gathered and perfected and thus I shall leave this as having more to say to it but want time and therefore pass to the next thing which is The Sealed number are not the natural seed of Abraham saith M. Henden but Gentile Israelites proved by these reasons First The Book of the Revelation was not sent to the Jews but to the Gentiles Secondly The main body of the vision was after the dayes of John Thirdly The four Angels stood upon the quarters of the Earth Fourthly The hurt was chiefly introduced by the Locust and by the Beast which can in no sense be applyed to the Jews Fifthly The Nations possessed the Court without which was the stand of the common
when Ephraim and Judah shall be one after Israels return out of Assyria as you may read in the foregoing Chapters as chap. 36. and 37. And they shall never be divided into two Nations any more but as yet they are Quer. 4. Whether shall the Jews be succoured in the time of the Man of Sins raign by any Nation that shall be unsubdued by the Antichrist Answ Yea Moab is appointed of the Lord to be a hiding place to Israel and Moab shall not be subdued by the Antichrist but shall escape him that Moab shall escape him read Dan. 11.41 and that Moab is appointed to be a harbour or place of safety to Israel from the spoiler read Isa 16.4 I could cite many Scriptures more but I pass Quer. 5. Whether shall the Jews be changed at the coming of Christ and made immortal as the believing Gentiles or whether shall nature have more years accompanying it Answ I do not find in Scripture that any shall- be raised from the dead at the coming of the Lord but as have dyed in the Lord neither do I find that any shall be changed amongst the living at that day but such as have before that day believed in Christ and waited for him for at his coming two shall be in one bed the one taken and the other left behind and the Saints are to judge the twelve Tribes of Israel not when the twelve Tribes are changed into an immortal state but before for I do not find that one immortal Saint shall judge or govern another who himself when so judged is immortal Mat. 24.40 1 Thes 4 15 16. Revel 20.6 7 8. Luke 22.30 But if it should be Objected and said what correspondency can there be between bodies mortal and bodies immortal I Answer and say in what may they not correspond in their commerce one with another Was there not correspondency between Christ after his resurrection and his Disciples which were in their mortal bodies did they not walk together and discourse yea did they not eat together after his resurrection surely they had society and communion one with another although Christ was raised from the dead and his Disciples lived in their mortal bodies Luke 24.38 39 to the 48. And that nature shall have more years is clear from the Text cited Isa 65.19.20 and also Zech. 8.4 and more which might be added but I pass saying that I have spoke more or less to the chifest part of thy Queries already as thou maist read at thy leisure in my Book elsewhere Quer. 6. Whether shall Christ give the Jews a Law to keep in obedience to him differing from the Law of Moses or the new Testament Answ I do not find in Scripture mention made but of two Testaments one given from God by Moses as a mediatour and the other by Christ and as for the second or new Testament which is by Christ the Jews did reject and therefore it was taken from them and they shut up under unbelief until the fulness of the Gentiles and I do not find that the gospel administrations are to remain any longer than until the fulness of the Gentiles which will be at the appearance of the Lord Jesus and as touching the Gospel the Jews are to be enemies unto it and as I before have said I never find that the preaching of the Gospel is the way to turn the whole house of Israel from their sins but God hath appointed another way of convertion to the house of Israel namely the glorious appearing of Christ in the Clouds of Heaven at which time the spirit of grace and supplication shall be poured out upon them when they look upon him whom they pierced then shall they mourn and say this is our God we have waited for him Zech. 12.10 Isa 25.9 Mat. 23.38 39 Rom. 11 26 27 28. Isa 59.18 19 20. And as touching the two places of Scripture cited Isa 2.3 Mich. 4.2 to prove that the Law shall go forth of Zion and the word of the Lord from Jerusalem it appears that as the Jews shall be waiting for their King in the Laws of Moses even so those Laws shall remain with the Jews in that day read Isa 66.20 21 22 23 24. Zech. 14.16 17 18 19 20 21. There is many Scriptures speaks to this purpose but I study brevity only giving those Scriptures which lie before me in my mind at present and so pass to the seventh Query which is Quer. 7. How it may appear that Christ shall raign in Mount-Zion in Jerusalem and judge in the valley of Jehoshaphat Answ This also I have before shewed that although the Wine-press shall be trod without the gates at the valley of Iehoshaphat so as blood to come out even to the horses bridle when the Man of Sin shall go forth with fury to destroy the Jews at the Womans return and the ten Tribes with her yet afterwards Jerusalem shall be cleansed and Christ shall have his Seat there as I have fully proved in this Book Dan. 11.44 45. Ezek. 39.11 12 13 14. Revel 14.20 So then the great slaughter shall be without Jerusalem in the valley of Iehoshaphat where he will judge or plead with the heathen with fire and the sword yet he shall afterwards possess Jerusalem or Zion his holy Mountain and his Throne shall be in the place where his Father Davids was where he shall raign in Mount-Zion in Jerusalem thenceforth even for ever Isa 24.23 chap. 9.7 Luke 1.32 33. Quer. 8. Whether the new Jerusalem that shall come down from Heaven be the place for Christ and the Saints to raign in Answ The Scripture saith that they that are saved shall walk in the light of it and shall go no more out and there shall in no wise enter into it that which is unclean but such as are written in the Lambs Book of life Revel 21.24 27. cap. 3.12 Isa 36.1 2 3. So then that is the place for Christ and the Saints where they shall be glorified and there they shall remain for ever for it is the City which Abraham looked for whose maker and builder is the Lord and it is Gods Tabernacle which shall be with men when he shall dwell with them Quer. 9. What shall be the condition of the wicked and also of such as shall believe in Christ and own him in the time of Christs raign Answ As for the wicked they shall have great Judgments in this life as I before have shewed their eyes shall consume in their holes and their flesh shall consume from their bones while they stand upon their feet and afterwards have their due deserts at the time when all shall arise at the general Judgment Zech. 14.12 18. Revel 20.12 And as for those that do believe and obey Christ so as to come up to worship the King the Lord of Hosts even such Gentiles shall have priviledges although inferiour to the Jews and see his glory Isa 60.10 11 12 13 14. chap. 61.1 chap. 66.23
the Scriptures and if thou find in this Treatise any thing that seems strange unto thee be not over hasty to condemn it or the Author but know assuredly that he is one that aimeth and strives after Truth as much as thy self who ever thou art and know that the things that are disapproved of by men are the things that are chosen of God and precious and that in all Ages as I have formerly said the Truth of God hath been accounted Heresie and the assertors thereof Hereticks and turners of the world upside down therefore it much concerns thee to be earnest with God in prayer and supplication to give thee a discerning spirit that thou mayest discern between Truth and Error I have in the following Treatise shewed in a methodical order what Baptism is and that it is not Sprinkling or scattering a little water in the face of the Subject no but a Dipping or Plunging or a thorow washing of the person Baptised and also that the Subjects to be Baptised are not Infants as such but such as have first believed in the Lord Jesus or at least such as do make a visible profession of faith such were those that John the Baptist Baptised for they came and confessed their sins and was Baptised of him in Jordan and also when the Eunuch said to Plilip See here is water What hindreth me that I may not be Baptised and he said If thou believeth with all thy heart thou mayest and the Samaritans when they did believe the things concerning the Kingdome of God and the name of Jesus they were Baptised both men and women So that the Scripture is plain that testifieth what Subject should be Baptised And that conceit or more properly great deceit about Original Sin in saying That Infants dying in their Infancy without being Baptised are damned and so bring in Infants Baptism to purge away Original Sin I have shewed is no such thing but a dream of mens own brains and that there is not one Text of Scripture from Genesis to the Revelation which saith that any shall die the second Death for Original Sin nay the second Death was not so much as threatned in any one Text of Scripture either upon Adam or any of his posterity for that sin but the Death of the Body was threatned and also executed for saith the Lord Dust thou art and unto Dust thou shalt return And as touching Mans Mortality it is a general received Opinion That the Soul of Man is Immortal and dyeth not although the Scripture saith that Christ poured out his Soul to death and made his Soul an offering for sin but it is supposed that when men die their Souls if they have done evil go immediately to Hell and in the Resurrection come again from thence to be judged to see whether they deserve it yea or nay as though Souls should be put into their torments before they are tryed and judged to see whether they have deserved it yea or nay for although some mens sins go before to Judgment so as that they are convicted before death yet some mens sins come after them that there is not the sense of their sins at the time of death but they come after them unto Judgment these things I have shewed my opinion upon also the which amongst men is strangely looked upon as a gross Error however peruse it for there is no dangerous consequence in it for he that believeth it or he that believeth it not may both meet with Abraham Isaac and Jacob in the Kingdom of God if they walk uprightly according to their several measures although if it be a Truth as it appears to me to be it is very necessary that every godly man know it for several reasons that I could give But as touching the Resurrection of the Body which I also have spoken to that is of such weight that without believing it and being stedfast in the same it makes Preaching voyd and Faith voyd and whosoever doth deny it their words eat as doth a Canker and indeed I do not see as yet how such men as deny it can be saved I have also shewed the great and universal love of God to all men which is the ground of Faith and Salvation to all that do believe and be saved which is a very comfortable Doctrine to all men and I think that none can have cause to be offended at it but such as have their eyes evil because Gods eye is good And as touching the Personal Reign of Christ upon Earth viz. on the Throne of his Father David in Zion in Jerusalem is that which causeth the godly to rejoyce with joy unspeakable and full of glory and it is that which Christ hath commanded us to pray for though we understand it not as we should do when we pray Thy Kingdome come thy will be done in Earth as it is done in Heaven but that he is to receive a Kindome and Reign upon Earth I have proved in its particular order although briefly I have also added a second Part entituled The good ancient Laws and Statutes of King Jesus Vindicated wherein I have proved the continuance of all the Laws and Ordinances of the Lord Jesus given forth in his last Will and Testament with many Objections answered And also have shewed who is the travelling Woman spoken of in Revellations 12. and who is her Man-child and who is the Remnant of her Seed and to what Wilderness she is to flea into and for how long and who are the two Witnesses and the time and place of their Prophesie and many such like things which I have shewed my opinion upon in the following Treatise and therefore I desire thee courteous Reader to peruse these things seriously and desire the Lord to give thee an understanding heart to receive it so far forth as thou findeth it agreeable to the Word of the Lord and sound Reason It should have been published long before this time if extraordinary occasions had not hindred me therefore it is my desire that they that have long waited for it may excuse the matter because many are sensible of my great occasions taking me off from finishing of it sooner So desiring the Lord to make it to be a word in season unto thee and to fill thy heart with joy thorow believing and also with the fruits of righteousness that having thy fruit in holiness the end may be everlasting life which is the desire of Thy Friend and Brother in the Faith and Profession of the Gospel of Christ GEORGE HAMMON THE CONTENTS OF THE Principal Matters Contained in this BOOK B BAptism to be Dispenced to such as are of ripe years and of understanding Page 5. to page 12. Baptism may not be Dispenced to Infants for several Reasons page 13. to page 25. Of the Battel of the great Day and the Destruction of Gogg and his Company page 89. to page 92. G Of Gods universal Love unto all men and how far
you may see that the Sepulcher which you speak of was not wood but earth and so Christ was buried and covered in the heart of the earth So then Persons baptized must be covered in water or otherwise no signification of burial in Baptism And so I pass to the fourth Reason to prove baptism to be dipping or plunging into the water Reas 4. Because Baptism is figuratively represented by much water and not by a little which implyeth the person baptized ought to be dipped or plunged so as to be covered in water as the waters of Noah And John abiding in Canaan Baptizing because there was much water saith the Text to which you adde these two Objections Object 1. First That if the waters of Noah was baptism then the ungodly World was Baptized for plunged and covered they were and perished and so the perishing Creatures were Baptized Answ To which I Answer and say The text doth not say that Noahs water was Baptism but a figure of Baptism Secondly It is not denyed that the same water that is said to save the eight Souls which were in the Ark was the same that drowned them which was out of the Ark which sheweth that the water in Baptism must not be small for that is said to be a figure of Baptism but sufficient to cover the Persons baptized That which we may learn from these sayings is this and so I pass That as the waters saved those in the Ark and drowned them that were out of the Ark even so Baptism being figuratively represented in it saveth and cleaneth instrumentally all those that have Faith and so be in Christ the Ark of safety and also destroyeth all that attempt it which beleeve not or are not in Christ by Faith and so the Ordinances of Christ to one are the savour of life unto life and to the other the savour of death unto death therefore take this word of Caution Take heel how and to whom you administer Baptism let them first appear to you that they are in the Ark which is to say let the persons Baptized first make it appear to you by some visible demonstration that they have Faith in Christ otherwise you see that you take a direct way to ruinate them therefore I say take heed And so I pass to the next thing which is Object John did abide at Canaan to baptize because there was much water there But say you The much water is not to be understood deep water but broad and shallow so that an Infant could not be covered in it and that John did abide there because his Disciples might see him administer that Ordinance better than under the shadowing Banks of Jordan And this is the Reason saith my Antagonist That John did abide at Canaan not that the waters were convenient that is to say deep to cover the Person baptized but because there was a convenient prospect whereby his Disciples might see the manner of this administring of the Ordinance Answ To which I Answer and say That this kind of reasoning seems to me to be strange perverting of the Scripture for the Scripture saith That John abode at Canaan to baptize because there was much water or it may be read abundance of water or deep water from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But you say That the reason why he tarried there to baptize was because there was a convenient prospect that his Disciples might see him baptize clear contrary to what the Scripture saith And if that were the Reason as you say then he might have taken a Pitcher of Water into the Mountain if sprinkling would have served the turn for a Pitcher of water would have baptized very many with your kind of Baptism and the Mountain had been a better prospect than the Valley Secondly Canaan is the same water viz. the River Jordan and takes its Name Canaan from the Name of the Village Canaan that stood by the River of Jordan as you may see if you look into the Map of that Country And so it is now that one and the same River bears many Names by reason of the adjacent Villages and Towns that stand by the side of it and the River called by the same Name This being considered the River or Water of Canaan was not shallow but deep for the swelling Waves of Jordan were great and this is the same River as before-said Again Thirdly it is clear that John Baptized Men and Women there which should be read if it were truly translated that John dipped Men and Women there and if so you and your Authors must be false which say it was not deep enough to dip an Infant and so I leave this Objection and the Reasons to prove Baptism to be Dipping although I might adde many more The Reasons in short you see are these First Because the word Baptism being truly translated is to dip properly and such like words as before-mentioned Secondly Because Christ was dipped or plunged and we engaged to follow his example Thirdly Baptism signifies Christs Burial and he was covered in the heart of the earth Fourthly and Lastly the Scripture saith That John did tarry and Baptize at Canaan because there was much water signifying to us that much water is requisite in Baptism whereby the person baptized may be conveniently dipped or plunged so as to be covered in the water And so I come to the Second Thing which is The Discourse of the Subject which is to be Baptized whether Beleeving Men and Women or Infants To which I say The Scripture will resolve the Doubt if we well examine them who are the Subjects to be Baptized and therefore I shall at present lay down these Two Positions and give you Scripture Reasons to prove them Position 1. The First is That those that are the Disciples of Christ viz. Beleeving Men and Women may and ought to be Baptized Position 2. And Secondly That Infants as such may not be Baptized And first to the First to prove that such as are Disciples namely Beleevers may and ought to be Baptized And the first Reason is Reason 1. Because the great Law-giver Christ Jesus hath taught us in his last Will and Testament to make Disciples and Baptize them that are so made as in Matth. 28.18 19. Go teach all Nations and baptize them or as the Original rendereth it from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go Disciplize or make Disciples in all Nations and baptize THEM c. From whence we may cleerly see that it was the Mind and Will of Christ that they only should be Baptized that were first taught and made Disciples and that Infants are not here in the least included is plain because they are not capable to be taught but those that were commanded there to be baptized were capable of being taught therefore could not be Infants Secondly Infants are not capable to bear the name Disciple because Christ saith in Luke 14.26 27. That whosoever denieth not himself and
9.5 And if the faculties of man be understood to be the Soul then it is easie to prove them Temperatures and Mortal because they are subject to increase and diminish as the Creator is disposed and madness that may happen to man by some obstruction in the body quite mollifieth them so then these things considered we may see that the whole man is mortal time would fail me to write the particular things appertaining to this subject of Discourse and therefore I shall pass to the answer of some few Objections which may comprehend the whole but by the way give me leave to shew you a glimpse of what the Scripture calls the Soul in which you may see how many things bear the name of Soul in Scripture and first it is taken for God Heb. 10.28 it is taken for the heart 1 Sam. 18.1 for the eyes Jer. 13.17 for the head Psalm 16.10 for the stomack Prov. 27.7 for hunger Prov. 6.30 for the whole man Lev. 7.20 Acts 7.14 Rom. 13.1 These and many more in Scripture is called by the name of Soul but I come now to the Objections which is Object 1. Fear not him that can kill the body but cannot kill the Soul Mat. 10.28 implying that there is a soul which cannot be killed Answ This is the most material Text that I know of to that purpose but Luke which is the most exact Writer hath recorded it thus Luke 12.4 5. And I say unto you my friends be not afraid of them that can kill the body and afterwards have no more that they can do but fear him which after he hath killed hath power to cast into hell yea I say unto you fear him which sheweth to us man can only destroy the body which is mortal and must dye but God can destroy both the body which is mortal and also cast the whole man into hell when it is immortal after the Resurrection and so he above all is to be feared and that this in short is the meaning of the words is evident because the soul hath been killed by man Josh 10.35 but after the Resurrection none can destroy it but God and so I pass to the next Objection which is Object 2. In Phil. 1.23 24. For I am in a strait betwixt two having a desire to depart and be with Christ which is far better Answ To which I answer and say That this text doth not contradict the state of Mans Mortality because there is no time to the dead that is to say that the time between Adams death and his Resurrection will be to him but as the twinkling of an eye so that as there was no time to us from the creation to our birth so when we shall return to dust from whence we were taken and become like water spilt upon the ground there will be no time also to us till the time of the resurrection for there is no remembrance amongst the dead as saith the Scripture so then Paul might say that he did desire to be dissolved and to be with Christ for the next thing to Death is the Resurrection and glory for the godly which time to them is as before said but as the twinkling of an eye Add this that Paul tells us that from the time of Death till the time of the Resurrection the crown is laid up to be received at that day mark that read the text 2 Tim. 4.6 7 8. in these words For I am now ready to be offered up and the time of my departure is at hand I have fought a good fight I have finished my course I have kept the faith hence-forth there is laid up for me a crown of Righteousness which God the righteous Judge will give unto Me at that day not to me only but unto them also that love his appearance From whence we may learn that the godly mans glory is to be conferred upon him at the time of Christs appearance and not at the time of death only at the time of death it is laid up sure for those that have dyed in the faith VNTIL THAT DAY namely Christs appearance which time to the dead will be no more then a moment and so being dissolved we shall be with Christ which is far better and so I shall pass to the next Objection which is Object 3. There is such a thing as a soul that goeth to heaven at death because the Apostle saith 2 Cor. 5. We know that if our earthly house of this Tabernacle shall be dissolved we have a building of God an house not made with hands eternal in the heavens ver 6. Therefore we are alwayes confident knowing that while we are at home in the body we are absent from the Lord. Answ To which I answer and say That the Apostle in this place doth not so much as hint at such a thing as the soul being immortal or distinct from the body but speaks of the happy estate and condition of the godly at that time when mortality shall be swallowed up of life as you may see verse the 4. in these words For we that are in this Tabernacle do groan being burdened not that we would be uncloathed but cloathed upon that mortality might be swallowed up of life From whence we may see that the Apostle speaks in this place of mortality being swallowed up of life meaning by the state of a resurrection as appears from the 9 and 10 verses where he saith That it was their care to labour that whether absent from the Lord or present they might be accepted of him for saith he we must all appear before the Judgment seat of Christ c. implying that our being present with the Lord is not to be till the day of Judgment which day of Judgment will not be until after the Resurrection so that Paul in this place Equivolent with David makes no distance of time between the putting off this body and the putting on immortality viz the Resurrection which sheweth that there is no time to the dead so that this text speaks not against man being wholly mortal And so I pass to the next Objection which is Object 4. In Luke 12.20 in these words Thou fool this night thy soul shall be required of thee And Luke 23.43 I say unto thee to day shalt thou be with me in Paradice And Luke 16.22 23. And it came to pass that the beggar dyed and was carried by the Angels into Abrahams bosome and the rich man dyed also and was buryed and in hell he lift up his eyes being in torments seeth Abraham a far off and Lazarus in his bosome c. Which sheweth there is an immortal soul Answ To which I answer and first to the first and so in order which is Luke 12.20 Thou fool this night shall thy soul be required of thee I answer to this take notice and remember that I have before shewed that the word Soul may be as well read life or breath from the word 〈◊〉
from him for Christ hath destroyed him that had power over death which is the Devil and hath delivered us by Resurrection who by the reason of the fear of death were kept in slavery all our life long For nothing would be so troublesome to the godly as the thought of death were it not for a Resurrection but saith the Lord I will ransome them from the power of the grave I will redeem them from death O Death I will be thy Plague O Grave I will be thy destruction He will swallow up death in victory and the Lord will wipe away tears from all faces Hosea 13.14 Isa 25.8 2 Sam. 14.14 Heb. 2.14 From these Reasons and Scriptures and many more which might be added we may clearly see That the dead namely such as do now and shall sleep in the dust shall arise both good and bad and come to Judgment And now courteous Reader seeing it is so that the dead as before said must arise and come to Judgment be exhorted to take up that good resolution with the holy man Job 14.14 which saith If a man die shall he live again then all the dayes of my appointed time will I wait till my change come giving thanks alwayes to the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled that fadeth not away Therefore gird up the lines of thy mind waiting for that blessed hope and glorious appearing of our Lord Jesus Christ who will change our vile bodies and fashion them like unto his glorious body according to his promise and mighty working whereby he is able to subdue all things unto himself who hath abolished death and brought life and immortality to light To whom be praise and glory for ever and ever Amen 1 Pet. 1.3 Phil. 3.20 21. 2 Tim. 1.10 Secondly take this word of advice by way of Caution which is take heed and beware of giving heed to such as do deny the Resurrection of whom there is two sorts now in our dayes as there was in the Apostles dayes the one sort is like unto the Saduces Mat. 22.23 which deny that there is any Resurrection Angels or Spirits viz. God or Devil Heaven or Hell of that sort is the Ranter and his adherents and such like Athiestical Spirits And the other are like unto HYMENEVS and PHILETVS 2 Tim. 2.17 18. who say that the Resurrection is already past whose words eat as doth a canker and of this sort is the Quakers who doth affirm that he is already risen from the dead and in the Resurrection and so the Resurrection is past to him who denyeth iniquity in words in the history and yet heaps up iniquity upon iniquity in the mystery And these are the two sorts which may fitly be compared unto the Sect of the Saduces and to Hymeneus and Phyletus and I do not report the things whereof I write by hear-say but from their own mouths the more is the pitty and to be lamented These two sorts differ in manners or conversation but very little in Judgment in point of doctrine unless it be in that of conversation as before said the which if they had the conversation of Angels and yet so corrupt in principle the Scripture declares them to be in a cursed and miserable condition Gal. 1.6 7 8 9. Col. 2.18 19. Acts. 3.23 24. And indeed the conversation of many of them is bad enough although they disfigure their faces and seem unto men to fast from sin and to be more righteous then others yet they have been seen to want that special duty of prayer in their families and giving thanks in the presence of their Families for their food which God hath bestowed on them although Christ and the Apostle did not neglect to do their duty in that case to lead us an example but no more as to this I shall leave it until the day in the which God will try the wayes of the sons of men and discover all deceit and falsehood of what nature soever it be But as touching the opinion about Gods holy Ordinances by which he hath appointed to be worshipped in is sleighted and rejected by them as water-Baptisme and eating of Bread and drinking of Wine solemnly celebrated to set forth Christs death and a participation of the benefit thereof with the slightings of forms as they call them although God delight in nothing which is out of form and order as the host of Heaven and earth doth declare who when God found them without form and void did by his word put them in form and order and gave decrees to the Sea and ordinances unto the Sun Moon and Stars and they keep them so that God delights in form and order and also is a God of order in all the Churches of the Saints hence Saint Paul commended form Rom. 6.17 18. in these words But ye have obeyed from the heart that form of Doctrine which was delivered unto you being therefore made free from sin ye became the servants of Righteousness c. From whence you may see That those men which do slight and deny forms in our dayes have not received that Spirit which was in the Apostle but another Spirit even the Spirit of error although it strive to transform it self into an Angel of light that thereby it may deceive the hearts of the simple for men are got to this height of wickedness in the mystery as to think that they comprehend all things and so consequently are Gods but they shall die like men for their breath is in their nostrils yet talk of what you will almost it is in them as they say as the first Adam and the second and God and also the Serpent slain within them the tree of life and the tree of knowledg the judgment seat Heaven and Hell Mount Zion and the new Jerusalem the two witnesses and what not they have comprehended all these things as they say but alass they die and in the very same time their thoughts perish and they are chased and gone like a vision of the night Mark one peece of horrible pride of Spirit which is in them they will not allow the holy Scriptures to be called the word of the Lord neither do they exhort and press men to be diligent to read and keep the things contained therein but their fraughty books must some of them bear the Title of the word of the Lord to the world and earthly men and the like so that he that seeth but very little may see them to be the men before spoken of which shall deny all that is worshipped as God shewing themselves that they are God O horrible pride and yet pretended humility this is ungodliness in a mystery I shall not enter upon the particulars of their bottomless opinion first because it is not my task at this time and
men from the power of the grave and brought them under promise of life and then afterwards those that sin and forfeit their bliss yet if they believe in him and humble themselves before him he takes off that sin also by his mediator-ship under the law in types and now in substance Levit. 16.8 9 10. Heb. 9. Chap. 10. And so Christ is the Saviour of all men but without he dyed for all men he cannot be the Saviour of all for without blood there is no remission of sins which sheweth plainly that God gave Christ to die for all men And so I pass to the ninth Reason to prove that Christ dyed for all men which is Reas 9. Ninthly Because Christ is called the Lamb of God that taketh away the sins of the world he is also said to give his life for the world and to bear the iniquities of all that all thorrow him might be saved which sheweth that God the father gave him to die for all men and also that he did die for all men and thus I pass to the tenth and last Reason to prove that Christ did die for all men which is Reas 10. Tenthly Because God will be clear of the blood of all men and prove to the Sons of men in the day of Judgment that their destruction will be of themselves so that every mouth shall be stopped and all tongues confess that their not considering in their day the things that did belong to their peace is the cause of their eternal ruin and that God did strive with them but they did resist him and say to God depart from us for we desire not the knowledg of thy wayes for we will walk every one in our own wayes and after the immagination of our own heart So then men perish not for want of the tenders of grace but because they reject Gods grace and counsel when it is tendered and will not come to him that they may have life so then God did send his Son to die for all men to bring them to a Resurrection and also to an eternal weight of glory if they sell it not by their personal sins for he did die for all that were dead 2 Cor. 5.14 15. Secondly he was Salvation to all that did accept of it to the end of the world Isa 42.1 2. Thirdly he was a ransome for all men 1 Tim. 2. Fourthly hath commanded that this good news shall be declared unto all men Mark 16.15 And finally all preachers do declare the same in their preaching at one time or another although they deny it in private conference but let God and his word be true and every man a lyer that he may be just when he Judgeth and thus I shall wind up all with this Use of Encouragement Is it so that Christ did die for all men to set open a door of Salvation to every man then let every one that shall read and hear this news be encouraged to come to Christ and learn of him to walk as he hath lead him an example and follow his steps and they shall find rest to their souls Mat. 11.28 For the Spirit and the Bride saith come and let him that heareth say come and let him that is a thirst come and whoever will let him take off the water of life freely Rev. 22.17 Peradventure some poor dejected soul may see and peruse these lines and say it is true God is gracious and slow to anger and great in kindness but it is to the righteous and I am a great sinner To thee O soul I say in the name and fear of the Lord that although God be of too pure eyes then to behold iniquity yet if thou now seeth thy sins to be thy burthen and doth with purpose of heart turn to the Lord there is a door of Salvation set open unto thee and mercy prepared for thee and let not the Devil take an advantage against thee and make ship-wrack of thee against any of these two Rocks as I may say error in the Sea namely that of Election and Reprobation by the which many a soul hath been destroyed as first by perswading some that although they go or in sin yet if they be elected God will have a time to call them out of it not knowing the manner of Gods call and so have took liberty to sin and thereby have been lead captive by the Devil at his pleasure adding sin unto sin until their iniquity hath been filled up to the full and become their ruin Secondly take heed of this rock that is to say let not Satan drive thee into desperation by perswading of thee that thou being a sinner and often sinned against God that thou art not an elect vessel and then although thou humble thy selfe never so much before God yet there is no means of Salvation for thee because Christ hath not dyed for thee and therefore no Salvation I say take heed of this rock for it is very dangerous for Satan hath driven some so hard upon it that in despairing Gods love and mercy have become their own executioners but be thou instructed and know that Christ hath dyed for every man and that there is a door of Salvation set open to all men that they may have life for God desireth not their death but willeth their life and Salvation therefore let the wicked forsake his wayes and the unrighteous man his thoughts and turn unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon for if there sins have been as scarlet yet he will make them as snow and if as chrimson he will make them as wool if they be willing and obedient but if they be obstinate and rebellious they shall be destroyed for the mouth of the Lord hath spoken it Isa 55.7 Chap. 1.15 16 17 18. So then for sinners that turn to God there is mercy and Christs death is the ground of the hope of mercy but such as turn aside to their crooked paths and wicked practises the Lord will lead them forth with the workers of iniquity but peace shall be unto all such as turn to the Lord in uprightness of heart Jer. 3.1 2 3. Chap. 1.2 3. Ezek. 33.11 12. Luke 15.6 7 8 9. Time being pretious with me so as that I cannot inlarge my self upon this Subject and Subjects of this nature by answering objections as otherwise I would do if I had time as God should assist me I shall in a brief method namely by question and answer answer the most material objections that I at present mind as touching this and such like Subjects and that briefly and so to the first Question 1. What do you think of the point of Predestination hath not God fore-appointed some to Salvation and others to Damnation Answ Yea God of old did appoint righteous men to Salvation and wicked men even such as turn the grace of God into wantonness for Damnation John 2.3 4. although
9. the duties of charity all these are acknowledged by you to be perpetuated and to remain Secondly the other number as 1 Confirmation 2 Ordination 3 Church-Censure 4 Church-stating these are corrupted and are ceased as you say and which of these is the greatest number I leave the wise to judge from whence they may see that the two Pipes should not parallel with the perpetuated Ordinances and therefore shall leave them as excellent in their proper place and signification but altogether of an uncertain sound as they have been applyed not fit for persons to dance after and thus I leave this particular and come to speak somewhat to the four Winds Revel 7.1 The four Winds saith Mr. Henden Page 4. Is to be understood the Winds of the Spirit the begetting and preserving cause of these visible keyes before spoken of where by reason of the falling away were wholly with-held from their apparent blast and the cause failing the effects must also cease These four Angels we conceive to be evil Spirits working by their principal Ministers the four capital Patryarchs of the Christian World to wit the Bishop of Alexandria for the South of Antioch for the East of Constantinople for the North and Rome for the West who usurping all ecclesiastical government into their hands did by their contention and pride gradually detain the four Winds from breathing in the external regement till at the last the head-ship fell into Rome Page 29. Answ There is many things laid down the which I shall speak to in particular and that very briefly because I am much straitned for time and also I think there is so little coulour of truth in it that few will believe it whether I speak any thing to it yea or nay but because I would not willingly miss any thing that seems of weight in your eye I shall examine the particulars and first to the first which is The four Winds spoken of Revel 7.1 Is the Winds of the Spirit saith Mr. Henden In Answer to this I shall cite the Text and speak little to it but leave the Reader to Judge see the Text Revel 7.1 in these words And After these things I saw four Angels standing on the four corners of the Earth holding the four Winds of the EARTH that the Wind should not blow upon the Earth nor on the Sea nor on any green Tree From these words we may take notice that the four Winds are called the Winds of the EARTH mark that and wherever the Spirit of the Lord or the breathings forth of his Spirit is called by the name of the four Winds of the Earth I never yet read although I have examined Ezek. 1.4 5. chap. 37.9.14 Acts 2.2 The which none of the places run parallel with Revelations 7.1 They are not called the four Winds of the Earth as for Exekiels vision chap. the first Ezekiel saw the Heavens opened it was not the four Winds of the Earth no but a whirle-wind and a cloud from the OPEN HEAVENS North-ward in the which whirle-wind the Lord appeared to Ezekiel between the sour living creatures which were Cherubims and we know it is usual for the Lord to appear in a whirle-wind between the Cherubims that those living creatures spoken of in Ezek. 1.5 were Cherubims and that the Lord dwelleth between or amongst the Cherubims is clear from chap. 10. compared with 1 Sam. 4.4 2 Kings 19.15 Psal 80.1 and 99.1 And that which is spoken obscurely in the first chap. of Ezekiel is more plainly expounded in Chap 10. where the living creatures spoken of in Chap. 1. are called Cherubims in Chap. 10.20 in these words This is the living creature that I saw under the God of Israel by the River Chebar and I knew that they were Cherubims Time would fail me to open the matter contained in the vision and the end of it but enough to prove that it relates not at all to the four Winds spoken of in Revel 7. Secondly as to the Winds spoken of in Ezek. 37.9 I say that its only used by way of allusion because our lives are called wind Job 7.7 and Israel being in captivity and so as dead men the Lord sheweth the Prophet Ezekiel that he would revive them and recover them out of their captivity and bring them again into their own Land vers 21. and also we may observe that they must first have the breath of life and be brought out of their graves which breath of life to raise them from their graves was to come from the four Winds and then after this they were to be brought into their own Land and the Spirit of God was not to be poured out upon them while they were in captivity but after they were come into their own Land at a set time Zech. 12.9 10 11. which sheweth that Wind spoken of there was not that Spirit which you aim at which if it were yet it holds no agreement with the text cited by you Revel 7.1 because it is not called the Winds of the Earth for there is the Winds of the Earth and there is the Winds of Heaven Dan. 8.8 Chap. 11.4 Zech. 2.6 Mat. 24.31 Revel 7.1 Thirdly To the Text cited by you Acts 2.2 in these words And suddenly there came a sound FROM Heaven as of a rushing mighty wind c. from these words we may see that this Wind came from HEAVEN and so was not that Wind spoken of in Revel 7. Because that was the four Winds of the EARTH mark that Fourthly it doth not say that there came a Wind from Heaven and sate upon each of them but cloven tongues which sate upon each of them and the sound was like unto a mighty rushing Wind it doth not say it was a Wind that blew but there was heard a sound as it were a mighty rushing Wind so then the sound of it was as it were or like a Wind and every likeness is not the same but why need I keep such a stir about this Wind I remember Mr. Henden saith in his 28. Page and line 19 20. that the with-holding the Winds of the Spirit hurt not the elect his words are these all save the elect were hurt thereby and subverted From whence we now learn from what Mr. Henden saith in this place that it was from the reprobate that the Winds of the Spirit was with-held from blowing on them This is that I understand from his words if I understand him aright unless there be a third sort of men that is to say the elect and reprobate and another sort which is neither elect nor reprobate and if this be Mr. Hendens opinion viz. that the with-holding of the Winds of the Spirit did not hurt the elect but the reprobate then one of us have fought as it were with our own shadow for it was ever my judgment since I knew any thing of God that Gods holy Spirit was ever with-held from the reprobate they having no part or portion in
Had the primitive Churches a Command from Christ to preach and gather Churches the very same Command have we unto the worlds end Mat. 28.18 19 20. Had the primitive Churches gifts of Gods Spirit so have the Churches now even so many as are useful for the comfortable being of the Church although others which were more primely concerned as to Unbelievers for to confirm the Gospel that it might be a standing Rule to be observed and practised to the worlds end did cease for so it was under the Law the Law of Moses was once confirmed with Signs and Wonders but there was no such thing looked for when they came out of Babylon it was enough that it was once confirmed admit of this Argument to prove Signs and Miracles now out of use which is If Signs and Miracles serve not for Believers but such as believe not to bear testimony to the truth of the New Testement of Jesus Christ then they are altogether unuseful to us in these Nations who do believe the Testament of Jesus But Signs and Miracles was for that end viz. to confirm the Truth of the New Testament to Unbelievers And therefore of no use in these Nations where all or the most part believe it But those things which are useful to Believers they remain in the same power and efficacy as that Ordinance of Prayer with the Sick and annointing them with oyl is known to be as powerful and efficatious in our dayes as ever and all others which conduce to the Churches comfortable being I know many that can and will if they be called unto it witness the truth of this thing I speak with much confidence it being truth upon my knowledge and so I shall leave this at present supposing that I may have occasion to speak more of it anon and now pass to the next thing which is the four Reasons annexed to this to shew the difference between the new stated Churches as Mr. Henden calls them and the primitive Church which are Faith must foot upon a call saith Mr. Henden as done in obedience to the heavenly voyce but now there is no call for visible Church Marriages Answ By the same word that the primitive Churches practised Ordinances which was by Christs word and voyce we also practise them for his word even the same word was to go into all the world unto every creature Mark 16.15 16. Mat. 28.18 19 20. And by the same Word every creature was to believe and practise the Ordinances in order to their eternal happiness and therefore the same call and whoso practiseth them from the same call with an honest heart obeyes the heavenly voyce And whereas Mr. Henden saith there is no call for visible Church Marriages Answ There is the same call that was in the primitive age for there was but only espousing and making fit for the Maariage day which is not to be till the change of the Gentiles and the same espousing and making fit for the Marriage we are now about as the Apostles in their day was as I before have shewed and so I pass to the second Reason cited by Mr. Henden which is God having promised to spirit these again Faith must relie upon that promise until it be fulfilled page 15. Answ That Faith must relie upon Gods Promises as well as to act from the Command is granted but Christ hath promised his spiritual presence alwayes to the end of the world in the observation of his Ordinances therefore they were never without the Spirit or their spiritual efficacy and as for the pouring out of the Spirit again it s not on the Gentiles but the Jews who now are shut up under unbeliefe who at the second coming of Christ viz. his personall coming shall have the Spirit poured out upon them I mean the whole House of Israel and not before and then they shall be a holy people to the Lord read Zech. 12. from the first vers to the 12. but as for the Gentiles I never find that the Spirit is taken from them viz. the faithful since the primitive times take heed of confounding the Promises made to the Jews with them made to the Gentiles which I find to be your practise which causeth you to speak and affirm things you know not where of but I am sparing to speake considering your gravity and so I pass to the third reason which is Thirdly Profession a lone saith Mr. Henden can no more give life to Ordinances from which the glory of the Lord is departed then it can infuse a living soule into a dead Carkas Answ It 's true if once the Lord have left his Ordinances Mens profession cannot make them lively Oracles but it hath been already proved that Christ is so far from leaving them that he hath promised his Presence in the performance of them to the Worlds end and what you can say of the departure of Gods glory from any Ordinance I can say the same of the Ordinance of Preaching and Prayer which you say you own but Gods glory is not departed from his Ordinances and so I passe to the fourth and last reason which is say you This pretended Faith void of the call and Promise of God and the vitall influence of its prims Original cause is but a meer work a bare creature Foundation by far too week to lay a Gospel fabrick upon Answ This reason is comprehended in the former the which causeth me to say again that this Faith in the practising of all Christs Ordinances is neither void of the call or promise of God read my Reasons to prove their continuance before cited moreover we know that the neglect of the practising of the Ordinances although it may be before a long time so as that they may be lost or unknown yet if they be found written amongst the Statutes of Jesus Christ it s enough to warrant the reviving of them into their former practise without a new call witness the Ordinance of living in Booths being lost for above four hundred years even from the daies of Joshua Son of Nun until their coming out of the Babylonish captivity as you may see Nehem. 8.14 15 16 17. and as to the foundation of the Gospel fabrick you speake of I say that the Foundation of it is already laid and confirmed and we only according to Gods appointment do build thereon and not lay a new Foundation namely we walk not in a new form or Fabrick of Order but in the same good old Ordinances and Fabrick of order which Christ and the Apostles laid and the primitive Churches walked in and we commanded to follow their steps which Foundation of the Fabrick is not only laid as a platform for us to build upon but it s also already confirmed which was the answer that I gave to Mr. Henden in our conference saying our Baptising was no new Baptising but the old way of Baptising both in respect of the form of it and subject Baptised
that Christ did not say in so many words that John should not die for if he had it might have begat some dislike and murmuring amongst his Disciples but he spake so plain that his Disciples that had the holy Spirit did so understand him and John himself who writ these things doth not contradict their opinion but only saith over the words that Christ had said which is But if I will that he tarry till I come what is that to thee and indeed their was great reason that John who wrote these things should be very sparing in the delivering of it seeing Christ was sparing and because the matter concerned himself that he might not gain any dislike or hatred from any of the Disciples because of that thing and as touching Johns death I say it cannot be proved that he did ever die neither do I believe that he did till I see better reason then I yet see to prove it and if it be an errour it is no other thing then what was received and believed of the Disciples of Christ in that day and they no where reproved for so believing but because I am a speaking of Johns death I shall shew you the opinion of some or what they have written as touching his death although I would not be understood to believe all what is written concerning him Jerome saith alledging it out of Tertullian that in the time of Nero though others say in the raign of Domitian he was thrown at Rome into a tun of boiling oyle and thereby he took no harm but came forth after this tryal purer than he went in and so saith Abdias Augustine calls him a Martyr by will and that which he writes of his end is strangest of all which is that John at Ephesus caused his grave to be made and in the presence of divers went in alive and being no sooner in but there seeming he was dead they covered him which kind of rest saith he was rather to be termed a sleep than death for that the earth of the grave bubleth or boileth up after the manner of a well by reason of Johns resting therein and breathing a sign of his slumbering therein as you may see August in John Tract 124. also repeated by the translator in his discourse of the Apostles and seventy Disciples in Eusebius 533 Eusebius Pamphilius himself saith that he dyed at Ephesus Eusebius lib. 3. cap. 28. and indeed there is division amongst ancient writers as touching John but I shall leave these things and come to the second Reason which is Secondly Because the Angel told John that he must Prophesie again not preach again before many people and nations and tongues and kings which relates to the time of the Nations being gathered together against Jerusalem in the time of the Antichrist and the ten Kings that shall give their power unto the Beast until the word of God be fulfilled Zech. 14.1 2. Dan. 7.24 Revel 17.12 13 14. In this time unto these people or Nations was John to Prophesie Revel 10.11 Thirdly John saith There was given to ME a reed like unto a rod and the Angel stood saying rise and measure the Temple of God and the Altar and them that worship therein But the Court without the Temple leave out and measure it not for it is given vnto the Gentiles and the holy City shall they tread under foot forty and two moneths And I will give power unto my two Witnesses and they shall Prophesie a thousand two hundred and threescore dayes clothed in sackcloth Revel 11.1 2 3. From whence we may see that John had not only as it were a new gift of Prophesie to be given unto him that he might Prophesie again before Nations tongues and Kings and the like but also he was the man that was to measure Jerusalem at the time of its last building when the holy City was to be taken by the Gentiles and trodden under foot as I before have proved and he is the other Prophet with Elias which the Jews look for before the great day of the Lord and demanded of John the Baptist if he was either of them and he said no and they demanded of him why he then Baptized to prepare a people for the Lord saying Why Baptiseth thou then if thou be not that Christ nor Elias neither that Prophet from whence we may see that the Jews look for Elias and another Prophet whose name is not mentioned and therefore he is called that Prophet or a Prophet not naming him John 1.21 25. As the Disciple who was to tarry until Christ come is not plainly mentioned but called the Disciple whom Christ loved who leaned upon his Breast at Supper and the like but we understand him to be John because the Text saith this is the Disciple that testifieth of these things and wrote these things and we know that his testimony is true so then the Jews look for Elias and his companion another Prophet even John to be forerunners of Christ and such are the two Prophets which are called the two Witnesses to be and doubtless are the same persons for they are such as shall be slain implying that they are such men as yet have not tasted of death and although some suppose that Enoch or Moses shall be Elija's companion to be one of the two Prophets yet it is not my Judgment for there is no reason for Moses to be one who hath tasted of Death already neither is there any mention made of him as to such a work and as for Enoch there is nothing spoken of him neither in reference to that work but of Elias there is and also of John for he is to measure the City and to prophesie again before Kings and there is great reason that one of these two Prophets should be of the new Testament a witness to Jesus as well as Elias of the old Testament and yet both to be of the seed of Abraham as Elias and Iohn was and finally the people that the two Witnesses were to Prophesie unto is the remnant of the Womans seed which remain in Ierusalem and the place where they prophesie is in Ierusalem in the presence or before Kings and Nations and the like gathered together into Ierusalem in which place the two Witnesses shall be slain when they have finished their Testimony by the Beast namely the Antichrist and at the end of three dayes and an half the Spirit of life shall enter into them again and they shall ascend into Heaven to meet the Lord and his glorious army just at the nick of time when he is ready to descend upon the Mount of Olives and the next thing which shall immediately fall out upon the City and the people viz. the wicked Gentiles Gogg and his company shall be the great Earth-quake which shall slay seven thousand men and the next the Kingdomes of this World shall become the Kindomes of our Lord and his Christ and he shall raign