Ill News from New England, Testimony

Ill News from New England · Testimony

p. 37The Teſtimony of John Clarke, Obediah Holmes, and John Crandall, Priſoners at Boſton in New-England, concerning the faith and order of the Goſpell of Chriſt Ieſus the Lord, as the ſame was laid down in four Concluſions, and proffered to be openly and publikly defended againſt all gain-ſayers; when none would comeforth thus to oppoſe it: now again by the aforeſaid John Clarke reviewed, particularly, and ſtrictly examined by the Word of God, and Teſtimony of Ieſus, and thereby, (as is here at large to be ſeen) confirmed and juſtifyed.

The firſt Concluſion.

[ITeſtifie that Ieſus of Nazareth, whom God hath raiſed from the dead, is made both Lord and Chriſt] you may ſee this teſtimony clearly, and plentifully witneſſed and confirmed by the Scriptures of Truth; for Firſt, that God raiſed him from the dead, appears by the teſtimony of 12 choſen Witneſſes, Acts 2. 24. 32. This Jeſus, ſay they, hath God raiſed up, whereof we are Witneſſes; ſo alſo chap. 3. 15. And being alive again he was ſeeen of above 500 Brethren at once being faithfull Witneſſes, Children that will not lie, ſee 1 Cor. 15. 6. And laſt of all he was ſeen of Paul, whom he ſent to the Gentiles, ſee 1 Cor. 15. 8. Acts 22. 18. 21. And this is layd by Paul as the foundation of the hope of the Iſrael of God, that they ſhall be raiſed, and ſhall ſhare in that glory that ſhall then be revealed; yea it is that word of Truth (as Peter witneſſeth) by which the Father of mercies doth again beget ſuch as had ſinned & faln ſhort of the glory of God, & were without hope, unto a lively hope of the glory of God, in an inheritance, incorruptible and undefiled, that fadeth not away, and is reſerved in heaven for them, p. 40ſee 1 Pet 1. 3. 4. And in the ſecond place, that God hath made this Ieſus whom he hath raiſed from the dead, both Lord and Chriſt, ſee it alſo confirmed Acts the 2d, the 36. 10. 36. 2 Cor. 4. 5. Acts 18. 5.

[This Ieſus I ſay is the Chriſt, in Engliſh, the Anointed One, hath a name above every name] that he is not onelyonly ſaid to be a Chriſt and an Anointed one, which, although it be a name of eminency among men, yet may there be ſound many, both before the time of Reformation, and ſince, upon whom this worthy name of Chriſt, or Anointed one may be worthily called, as were thoſe names of eminency among the Iſrael of old, as King, Prieſt, and Prophet, and ſuch as being waſhed in the blood of the Lamb are alſo Anointed, and made Kings and Prieſts unto God, and Prophets to men compare the 2 Cor. 1. 21. 1 Io. 2. 27. with Rev. 5. 10. 19. 10. I ſay he is not onelyonly a Chriſt, but that he might appear in this eminent name to have the preheminence, he is called the Chriſt, ſee Mark 8. 29. Io. 11. 27. 6. 69. 20. 31. which in Engliſh is the Anointed one, as will appear, 1 Io. 41. We have found, ſaith Andrew to Simon, the Meſſias, being the Hebrew word, which being interpreted into the Greek Language, is, foreign, or the Chriſt, but rendered in Engliſh as in the margent, is the Anointed, and hence he is called in the 9 Luk. 20. the Chriſt of God, or in more plain Engliſh, the Anointed of God, ſuitable to this are ſuch expreſſions of the ſpirit of God, in the Scriptures of truth, as theſe; Him hath God Anointed, and that with the oyl of gladneſſe above his fellowes, ſee Acts 4. 27. 10. 38. 1 Heb. 9. And that he hath a name above every name doth evidently appear; for it pleaſed the Father that in him ſhould all fulneſſe dwell, yea, all the fulneſſe of the God-head bodily, that in all things, or as it is in the Margent, among all, he might have the preeminence, ſee Coll. 1. 18, 19. 2. 9. ſo Phi. 2. 9. Wherefore (ſaith the Apoſtle) God hath alſo highly exalted him, and given him a name above every name, he hath a name above the Anointed, Kings, Prieſts, and Prophets of old, they being but types and ſhadowes of him, and yet were the higheſt names in Iſrael, which was a Family that had a name above all the Families of the Earth; and ſo a name above all the names on the Earth: and yet this is not all, for he hath a name above all Principality, and power, and might, and dominion, and every name that is named, not in this world only, but alſo in that which is is to come, Ephe. 1. 20, 21, 22. Phi. 2. 10, 11.—

p. 41[He is the Anointed Prieſt; none to, or with him in point of attonement] That he is the Anointed Prieſt, compare Heb. 3. 1. with 1. 9. and there ſhall we ſee the Spirit of God, calling him an High-Prieſt, who was of God anointed with the oyl of gladneſſe above his fellowes, which cannot but be underſtood of his fellow-Prieſts, either ſuch as were ordained of old, before the time of Reformation, and ſo were types, or ſhadowes of him, or elſe of ſuch as were ſince by him made Prieſts unto God, and ſo received of the fulneſs of that his oyntment: Now that there is none to him in point of attonement, will eaſily be made manifeſt, if theſe three things be conſidered; 1 The nature of the attonement it ſelf. 2 The weakneſſe or inſufficiency of all other Prieſts, whether ordained, or made to perform ſuch a work. And laſtly, the ſufficiency of this High Prieſt to make a perfect attonement for all thoſe that come to God through him.

Touching the nature of the attonement, it is not amiſſe to conſider, that what was by this word attonement expreſt under the firſt Teſtament, while that Prieſthood ſtood, hath been ſince under the adminiſtration of the laſt Teſtament, that is eſtabliſhed upon better promiſes than that, been expreſt more frequently by the word Reconciliation, and therefore the word that in the 5 Rom. 11. is rendered attonement, is in 2 Cor. 5. 18, 19. and in all other places tranſlated by the word Reconciliation; Now Reconciliation does pre-ſuppoſe an eſtrangedneſſe, or enmity rather, between two parties, and if the parties were men, peradventure there might befound a man to mediate; but the enmity lies not ſo much between man and man, or between men and Angels, good or bad, but between God and man, the Creator and the creature, and who is he in Heaven, or in Earth, that dare interpoſe, or ſtep in to make a reconciliation between theſe two? yea, who can effect it? eſpecially if we conſider that the enmity on the creatures part is rooted in his mind, and cannot be eradicated (I had almoſt ſayd, and yet I think I ſhall not need to retract it) by the powerfull hand of God himſelfe ſtretcht forth in his wrath, his mind ſtill remaining, as indeed doth notably appear out of the mouth of the Lord himſelf, by the hand of his Prophet Iſay, 57. 16, 17. For the iniquity of his covetouſneſſe, was I wroth, and ſmote him; I hid me, and was wroth, and he went on frowardly in the way of his heart. So ſee it confirmed alſo in Rev. 16. 9. 11. 21. when the wrath of God breaks forth with an exceeding p. 42great Plague, then ſhall you find men blaſpheming the name of God, who hath power over thoſe Plagues, becauſe of their paines and their ſores, and repented not of their evill deeds, to give him glory; and if the wrath of God does it not, how unlike is the wrath of man to effect it? But further to ſhew the greatneſſe of the work of Reconciliation as it lies on mans part; for as he hath not an alienation only, but an enmity in his mind, ſo is he apt upon all occaſions to the utmoſt of his power to manifeſt the ſame, by wicked provoking workes againſt the God of Heaven, ſo that let but God himſelf be manifeſted in the fleſh, or any bright beam of his glory break forth, and ſhine through mortall fleſh, preſently ſhall the Iewes, and Gentiles, though otherwiſe full of enmity one aagainſt an other, concurre; yea, Herod and Pilate ſhall now be made friends, and ſhall agree to Crucifie the Lord of Life and Glory; to pour forth the pretious Blood of God, and to tread under foot the Sonne of God, and to count the blood of that Covenant as an unholy thing: So that from hence we may conclude, That as he that hateth his Brother in his heart may be ſaid to murther a man, ſo he that hateth God in his heart, may be ſaid in a ſenſe to murder God. Now as on mans part there appears ſuch enmity in his mind, ſuch an aptneſſe to vent it, and ſuch backwardneſſe (as I might ſhew) in him to accept of any, but eſpecially the Goſpell termes of Reconciliation, whereby the work appears to be great; So if we conſider it on Gods part, that the wrath of God is revealed from Heaven, againſt all ungodlineſſe, and againſt all unrighteouſneſſe of the Sonnes of Men, and that his word is gone forth and cannot be recalled; In the day that thou eateſt thereof, thou ſhalt ſurely dye; and the Soul that ſinneth, it ſhall dye; and curſed is every one that continueth not in all things that are written in the Law to doe them, ſo that his Wrath, luſtice, and Truth are all engaged in this main controverſie that he hath with his creature, and by reaſon thereof, he will not be pleaſed with thouſands of Rams, nor yet with ten thouſand Rivers of Oyl, &c. And therefore if the queſtion be asked who is worthy, or who is able to ſtand between God and Man, to make the attonement, to ſlay the enmity, and ſo to make peace? The anſwer will be the ſame, That no man (that is meerly ſo, no nor p. 43Angel) in Heaven, nor in Earth nor under the Earth is either worthy, or able to undertake this great work, no nor in that ſenſe to look thereon; And therefore in the ſecond place all other Prieſts will be found inſufficient; for as for the Prieſts of old, and all that belonged to them, as Veſtures, Veſſels, Altars, Temple; and all that was officiated by them, as their Sacrifices, Attonements, Oblations, bleſſings, they were too weak to accompliſh this work, for they were not able to make him perfect that did the ſervice, as appertaining to the Conſcience, but brought their ſins to remembrance, in ſtead of blotting them out, ſo as to remember them no more, and were indeed but meer ſhadowes of good things to come, which they that beleeved had in their eye, and ſaw a farre off, ſee Heb. 7. 18, 19. 9. 9. 10. 1, 2, 3, 4, 11. and as for others that are made Prieſts unto God, they doe but receive of his fulneſſe, and will readily acknowledge with Paul, that through the Law they are dead to the Law, ſo as by their own works or righteouſneſſe (which now appears to be but gliſtering wickedneſſe, and no other than fruits of that enmity that was in their minds, by them I ſay) not to expect to make their own peace with God; and although it is true they have liberty to enter into the holieſt, yet it is by the blood of Ieſus, and by a new and living way which he hath conſecrated for them; and although they may draw neer unto the holy God with a true heart, and full aſſurance of Faith, yet they muſt have their hearts ſprinkled with his blood from an evill conſcience, and their bodies waſhed with pure water; and although being in the holy preſence of God, they may, as the Prieſts of old, offer up prayers with ſtrong cryes for themſelves, and others, yet muſt they be offered upon the golden Altar that is before the Throne, and muſt be mingled, and perfumed with much ſweet incenſe out of the golden cenſer that is in the Angell of the Covenants hand, and the ſmoke of the incenſe muſt aſcend with their prayers before God out of the Angels hand: Rev. 8. 3, 4 ſo that in this point they are nothing, yea leſſe, and worſe than nothing; but Chriſt is the very power of God in this point, the ſubſtance of all thoſe ſhadowes, and what he did in reference to the work of attonement, and reconciliation, he doth it ſubſtantially and effectually, both on Gods part and mans; for he hath both natures in himſelf, and by reaſon thereof is an apt Mediator fit to interpoſe between both to make reconciliation; for he is declared to be the Son of God, wholly without ſin, conſecrated p. 44with an oath of God to be a Prieſt for that purpoſe for ever, Heb. 7. 21. comp. with 27. 28. who by the eternall ſpirit of God offered up himſelf without fault to God his Father, the juſt for the unjuſt, ſo that by one offering, he hath conſecrated for ever them that are ſanctified, ſo that there is no more need of offering for ſin, ſee Heb. 9. 4. comp. with 10. 14. 18. and is now entred, not into the Holy places made with hands, but into Heaven, to appear in the ſight of God for thoſe that beleeve through him, and not with the blood of others, but with his own blood, whereby their conſciences are purged from dead works to ſerve the true and the living God, ſee Heb 9. 26. 14. yea, and there remaineth, and is ſet down at the right hand of the throne of the Majeſty in the higheſt, being the memediator of that better covenant, even that which is eſtabliſhed upon the beſt and abſolute free promiſes, which are to pardon theirHeb. 1. 3. 8. 1.Heb 1:3Heb 1:8Heb 1:1 enmity, and iniquity, and to remember their ſin no more, to write his Lawes in their hearts, and to be to them a God, and to undertake that they ſhall be to him a people; ſo that as God was in Chriſt reconciling the world to himſelf, not imputing their treſpaſſes untoHeb. 8. 6. 10, 11, 12.Heb 8:6Heb 8:10Heb 8:11Heb 8:12 them; ſo in the miniſtry of reconciliation Chriſt is by his Spirit in man ſhedding abroad the love of God in his heart, and thereby ſlaying his enmity, by which means he is reconciled to God; ſo that whom he bleſſeth, being the High Prieſt and Captain of our ſalvation, ſhall be bleſſed indeed; ſee Acts 3. 26. By all which it doth appear to be a truth, that there is none to him in point of attonement to make reconciliation between God and Man. And now that there is none with him in that great work, neither perſon, nor ſervice, is alſo as evident. God the Father hath deſigned him alone in that buſineſſe, that no Fleſh might glory in his preſence, ſee Acts 4. 11. 12. 1 Tim. 2. 5. Colloſſ. 1. 20. 1 Cor. 1. 29. And Paul tels the Galatians who were about to joyn circumciſion, and ſo works with Chriſt in this point of acceptance with God, that then Chriſt ſhould not profit them, and that they were faln from grace, ſee Gal. 5. 23.

[He is the Anointed Prophet, none to him in point of Inſtruction.]

That he is the Anointed Prophet, or a Prophet Anointed with the Spirit of Prophecie above his fellow Prophets, and a Teacher immediately ſent from God from Heaven, ſee Io. 9. 17. Luke 24. 19. Heb. 1. 9. Ioh. 3. 2. 13. 6. 38. 16. 28.

And that there is no Prophet to him, will evidently appear; for all p. 45the other Prophets of God were ſuch as did bear witneſs to him, orAct. 10▪ 43 Jo. 1. 45.Acts 10:43John 1:45 were types of him, yea Moſes and Elias, thoſe two great Prophets, lay themſelves low that he may be exalted; wherefore Deut. 18. 15. I (ſaith the Lord by the hand of Moſes) will raiſe them up a ProphetActs 3. 21. 7. 37.Acts 3:21Acts 3:7Acts 3:37 from among their Brethren like unto thee, and will put my words in his mouth, & he ſhall ſpeak unto them all that I ſhall command him, and it ſhall come to paſs, that whoſoever will not hearken unto my words which he ſhall ſpeak in my name, I will require it of him. And Ioh. 3. 30, 31. He muſt increaſe (ſaith Iohn the Baptiſt, who came in the ſpirit of Elias, and was, ſaith Chriſt, moreMatth. 17. 12, 13. Matth. 11. 11, 12, 13, 14.Matt 17:12Matt 17:13Matt 11:11Matt 11:12Matt 11:13Matt 11:14 than a Prophet, ſo that among thoſe that were borne of Women before him there was not a greater) and I muſt decreaſe; he that cometh from above (ſaith he) is above all, he that is of the Earth is Earthly, and ſpeaketh of the Earth, he that cometh from Heaven is above all, and what he hath ſeen and heard, that he teſtifieth, and no man receiveth his Teſtimony; he that hath received his Teſtimony hath ſet to his ſeal that God is true, for he whom God hath ſent ſpeaketh the words of God, for God giveth not the Spirit by meaſure unto him; and as theſe great Prophets thus witneſs to Chriſt, ſo the voice that is heard from Heaven by Iames, Cephas, and Iohn, do confirm their teſtimony, that there is no Prophet to him, for when upon the Mount, Moſes and Elias appeared talking with Chriſt, and Peter would have three Tents or Tabernacles, one for Chriſt, one for Moſes, and another for Elias, that ſo no doubt at ſome times, and in ſome caſes, he might be hearkning to them, immediataly upon the motion, and as an evident manifeſtation of a diſlike thereof, they both vaniſhed, and a cloud overſhadow'd them all, and Chriſt being the Prophet only remaining, there comes a voice out of the cloud which ſaid, This is my wel-beloved Son in whom I am well pleaſed, hear ye him; Mat. 17. 5, 6, 7. And now that there is none to him in point of inſtruction, will alſo appear with reſpect both to the matter and efficacy. 1 For the matter of inſtruction, he that cometh from above being alſo in the boſome of the Father, muſt needs be above all in his matter of inſtruction, for what he hath heard and ſeen in the Fathers boſome, that he Teſtifies, and ſpeaketh the very words of God, yea declareth and maketh known God himſelf, being the bright breaking-forth of the Fathers glory, which was that which Moſes, that great Prophet did ſo much deſire to behold, and could not obtain it; and hence it is, that it is ſaid his hearers were aſtoniſhed at his Doctrine, concluded no man ever p. 46ſpake like this man, and the beſt of them knew not whether to go to better themſelves, foraſmuch as he had the words of eternall life, yea and that holy Spirit of promiſe which the Saints were and ſtill are to receive, was but to glorifie him, to take of him and his words, and to ſhew unto them the treaſures of light and life, and refreſhment that is contained therein; ſee for the proof of all this, 1 Io. 17. 18. Io. 3. 31, 32, 34. Heb. 1. 3. Exo. 33. 18, 27. Mat. 7. 28. Io. 7. 46. Io. 6. 68. Io. 14. 26. & 16. 12, 13, 14. And as for excellency of matter, ſo for efficacy and powerfull inſtructing, there is none to him in point of inſtruction, for he it is in whoſe hand is the Key of David, and he openeth the heart to underſtand the ſcriptures; and to ſhew a lively experiment of his powerfull inſtructing, when he was here upon Earth, he paſt by the wiſe and learned Rabbies, and called the illiterate and fooliſh Fiſhermen, and to this day doth chooſe not many wiſe, nor many learned, but the poor fooliſh and deſpiſed ones, that as a teacher he may ſhew his abilities, thereby giving underſtanding to the ſimple, ſpeaking words of light, and life, and ſpirit to them, and by them to confound the wiſe, and learned, and mighty; yea he indeed is the light of the Gentiles which ſate (and ſtill in a great meaſure ſit) in darkneſs, and is that true light that enlightneth every one that cometh into the World, ſee 24 Luke 45. 1 Corinthians 1. 26, 27. Iohn 6. 63. Acts 13. 47. Iohn 1. 9. And as he was the Prophet, opening his Fathers Boſome, and ſhewing the things that were paſt and preſent, ſo the things alſo that were to come; he tells them how many things he muſt ſuffer of the Elders, and Chief Prieſts, and Scribes, and be killed, and raiſed again the third day, and therein foreſheweth his Office of Prieſthood; he alſo foretells how after he is riſen as a Lord, he will ſet his Houſe in order, and ſo depart to his Father to receive his Kingdom, and to return, and what ſhall befall his Servants in the time of his abſence, by the reign and rage of the Beaſt, and Spirit of Antichriſt, and what will be each ones portion at his return, as appears in the book of the Revelation, which is ſurrounded with bleſſings to him that readeth, Chapter 1. 3. and curſes to him that addeth to it, or taketh from it, Chapr. laſt 18. 19. Wherefore ſeeing there is no Prophet or Teacher to Chriſt and his Spirit in point of inſtruction, both for excellency of matter, and efficacy in teaching, it well ſuites with p. 47Chriſtians to be ſtill cleaving cloſe to this Prophet, and concluding with the Diſciple that firſt truſted in him, Whither ſhall we go, thou haſt the Words of Eternall life. But to proceed, he is

[The Anointed King, who is gone unto his Father for his glorious Kingdom, and ſhall ere long return again] That Jeſus of Nazareth is the Anointed King could not be hid in the day of his humiliation, as appears Luke 23. 2, 3. & Chapter 19. 38. The Majeſty of a King did to appear in that lowly and meek form, while he rode upon an Aſſe, that if the multitude of the Diſciples had not confeſt him, but had held their p…ace, the ſtones would cry out; yea and then his word had a powerfull efficacy like the word of a King among Men and Devils, the winds and Seas, ſo that he ſpeaks but the word and the blind ſee, the lame walk, the deaf hear, the dumb ſpeak, the dead are raiſed, the Devills are caſt out, the poor receive the Goſpell; when he is at the weakeſt, then is Pilate fore'd to confeſs that he is King of the Iews, and to propagate this confeſſion as far as Latin, Greek, and Hebrew will cary it; this appears more evident, ſince he was raiſed and ſits as Lord at the right hand of the Father, at leaſt in the hearts and lives of his Servants, by powring forth that Spirit or oyntment received, Acts 2. 33, 34, 35, 36. So that the Kings of Iſrael were but his types, and the Kings of the Nations are but his Sword-bearers, for he is King of Kings; but moſt lively ſhall this truth be made manifeſt, when all enemies ſhall become his footſtool, and he ſhall appear indeed in the form of a King with thouſands of his Saints, and ten thouſand times ten thouſand of the heavenly Hoſts, and ſhall in the powerfull word of a King command the Earth and the Sea to give up their Dead, and both wicked men and Devills to go together into torment, and they ſhall be tormented, and the Saints to enter into the joy of their Lord, and it ſhall be unſpeakably glorious, 25 Mat. 31. 32. Luke, 9. 26. John 5. 28, 29. And that he is gone unto his Father to receive his Kingdom, and ſhall ere long return again, will be made manifeſt by theſe ſcriptures, Io. 20. 17. Lu. 19. 12, 13. Heb. 9. laſt. 2 Tim. 4. 1. Rev. laſt, ſo that as certainly as he hath had a time for his Propheticall Office and for his Prieſtly, ſo ſhall he have a time for his Kingly; and as the dream of Nebuchadnezzer hath been found certain, and the interpretation of Daniel ſure, concerning thoſe four Monarchies or Kingdoms of men which ſhould come to paſs in the Earth, ſo certain and ſure it is, that the day is aproaching that the God of Heaven will ſet up his Kingdom by that deſpiſed yet Corner-stone p. 48that was cut out without hands, Dan. 2. 44. 45.

[That this Ieſus Chriſt is alſo the Lord, none to or with him, &c.] That he is the Lord, appears 2 Cor. 4. 5. We preach Chriſt Ieſus the Lord, ſaith Paul, and Acts 10. 36. ſaith Peter, he is Lord of all, and hence it is that he is called Lord of Lords. Rev.

And that there is none to him by way of commanding and ordering with reſpect to the worſhip of God, the houſehold of Faith, will evidently appear if the nature of the houſehold of Faith, the worſhip of God, and the commanding and ordering power that ſuits therewith, be conſidered with reſpect unto him. For the nature of the houſehold of Faith, they are a company of faithfull ones, that areEph. 1. 1. Col. 1. 2. 1 Cor. 6. 2…. 7. 23. 1 Cor. 12 13. Col. 2 19 2 Eph. 20. 21, 22. 1 Cor. 3. 16, 17. Heb. 12. 2. Acts 9. 6. Pſ. 85. 8. Io. 10. 5. 4 …o. 23, 24.Eph 1:1Col 1:21 Cor 6:21 Cor 6:71 Cor 6:231 Cor 12:13Col 2:191 Cor 3:161 Cor 3:17Heb 12:2Acts 9:6Ps 85:8John 10:5John 10:4 bought with the price of his blood, knit together in one by his Spirit, founded wholly upon himſelf, built up by him to be a holy habitation of God, and therefore not in the leaſt meaſure to be defiled with the inventions and commandements of men, from whence it is that they are ſtill with their ey fixt upon him whom they look upon to be as well the finiſher as the author of their faith, ſtill in their hearts calling on him that hath bought them, and ſaying, Lord what wilt thou have me to doe, and ſtill ſtanding upon their watch to harken what this Lord will ſpeak, for the voice of a ſtranger they will not hear; ſo that by this it evidently appears, that there is none that hath ſo much right unto this houſehold of Faith by way of ordering it, not yet freedom in it by way of commanding, as hath Chriſt Ieſus the Lord; And from the nature of the worſhip which is ſpirituall, to be performed by a ſpirituall worſhipper, and after or in that true manner that the Father of ſpirits hath appointed, it will as evidently appear, that there is none to him by way of commanding and ordering in this matter, who is the only begotten of the Father, came out of, and yet is, in his boſome, and hath declared him, the true way of his worſhip, and who are ſuch worſhippers as he ſeekes for; who as a Lord faithfull over his houſe before his departure gave order thereto, commanded his Servants to watch, and to hold faſt till he come, and in his abſence being at the right hand of his Father, is mindefull to ſhed abroad of that holy Spirit of Promiſe, whereby the true worſhippers ſhall be led from truth to truth, untill they be brought into all truth. And if the nature of the commanding and ordering power, that ſuits both with the worſhip, and with the worſhippers, which the Father of Spirits ſeeks for be alſo conſidered, which p. 49is not a law of a carnall commandment ſeconded with carnall weapons, or an arm of fleſh: but a ſpirituall law, or as the Apoſtle cals it Rom. 8. a law of the Spirit of life from Chriſt Jeſus, ſpoken unto, or rather written in the heart of a Chriſtian by the Spirit of Chriſt, by reaſon whereof he obeyes from the heart, readily, willingly and cheerfully that form of doctrine which is engraven and laid up therein, Heb. 8. 10. 2 Cor. 3. 3. Rom. 6. 17. If this I ſay be conſidered, that the worſhip is ſpirituall, ſuch as muſt begin in, ſpring up, and riſe from the heart and the ſpirit, and ſo be directed to the Father of ſpirits, and ſo the commanding power that ſuits herewith, muſt ſpeak to the heart and ſpirit of a man, then is there no Lord in this matter to Chriſt Jeſus the Lord, who ſpeaks to the heart in the Spirit, and his words are as commands from the head to the members, which conveigh together ſpirit and life to obey them, by reaſon of which his commands are not grievous, for where the Spirit of this Lord is, there is liberty, and they by beholding the glory of the Lord, are transformed into the ſame Image, from glory unto glory, by the Spirit of the Lord, 2 Cor. 3. 17, 18.

And that there is none with him, he is the onelyonly Lord, and law-giver of this ſpirituall building, and ſo of the ſpirits in this ſenſe, appears by ſuch ſcriptures as ſay, One is your Lord and law-giver, James 4. 12. Epheſ. 4. 5. Mat. 23. 8. 10. and by ſuch as ſay, ye are bought with a price, be ye not therefore the ſervants of men, and the Apoſtles that had greater authority in this point than any men living, yet they acknowledge they had not Dominion over mens faith, and therefore declare this to be the expreſs mind of God, that the ſervants of this Lord muſt not ſtrive (as if they were Lords) but be patient, in meekneſs inſtructing thoſe that oppoſe themſelves, or as the word imports, that ſet themſelves by covenant in oppoſition to that living Lord. And whereas it is declared in the teſtimony, that this houſhold of faith was purchaſed by his blood as Prieſt, inſtructed and nouriſhed by his Spirit as Prophet, &c. this will all evidently appear to be true Acts 20. 28. John 16. from the 7. to the 16. 1 Cor. 2. 9, 10, 11, 12. Rom. 8. John 1. 2. 26, 27. Rev. 2. 11. 17. 29. 2 Theſ. 14, 15. 1 Cor. 11. 2. and 1. 7. And ſo is the firſt part of the teſtimony by the word of God confirmed and juſtified.

2. [I teſtifie that Baptiſm or dipping in water is one of the commands of this Lord Jeſus Chriſt.] That this commandment of Jeſus is by way of dipping, and as it were by drowning, overwhelming, or p. 50burying in water, and not by ſprinkling with water, appears many waies.

1. In that although there be frequent mention made of that appointment of Chriſt in his Laſt Will and Teſtament, yet is it never expreſſed by the word that may be rendred rantiſm, or ſprinkling, but by the word that is rendred baptiſm, or dipping.

2. In that the word by which it is ſo frequently expreſt doth in proper Engliſh ſignify to dip, to plung under water, and as it were to drown, but yet ſo as with ſafety, ſo that the party (as to the manner) may be drowned again, and again; ſee the inſtance of Naaman, he dipp'd himſelf ſeven times in Jordan, 2 Kings 5. 14. and to this ſenſe of the word (at leaſt in that place) both the Greek, Latine, and Engliſh Churches agree.

3. In that the phraſe (in which there is mention made of ſuch an appointment of Chriſt) doth neceſſarily import ſuch a thing, and therefore when mention is made of baptizing, there generally followeth that word the prepoſition (foreign) which is commonly tranſlated in, or into, which ſuits with dipping, and not the prepoſition (foreign) which ſignifies with, and ſo ſuits with ſprinkling. And therefore it may be as well rendred, I baptize you in water, and he ſhall baptize you in the holy Spirit, Mar. 1. 8. as it is rendred Iohn did baptize in the wilderneſs, and in the River of Jordan, verſe 4, 5. or that Iohn was in the Spirit on the Lords day, Rev. 1. 10. and they were baptized in the cloud and in the Sea, 1 Cor. 10. 2. yea it may as well be rendred, I baptize, or dip you into water, as it is rendred they were caſting a net into the Sea Mar. 1. 16. for the words are the ſame, and it would be an improper ſpeech to ſay Iohn did baptiſe with the wilderneſs, and they were caſting a net with the ſea.

4. That this appointment of Chriſt is by way of dipping, and not ſprinkling, appears, in that for the reſemblance, and likeneſs hereunto, the Iſraelites paſſing under the cloud, and through the ſea, where the Aegyptians that were their Lords, and commanders, their purſuers, and enemies, that ſought their deſtruction, were drowned, left behind, and ſeen no more, is by the holy Spirit called a baptiſm, 1 Cor. 10. 1, 2. they were baptized in the cloud, &c. Where obſerve it is not here rendred with the cloud, and with the Sea, as in the other place, Mark 1. 8. with water, becauſe it ſuits with ſprinkling, although the word be the ſame; but in the cloud, and in the Sea, which ſuits with dipping, p. 51or overwhelming, and ſo with the appointment of Chriſt, they paſſing through the midſt of the red or bloudy Sea on dry land, which ſtood on both ſides as a wall, and being under the Cloud, were as men in a carnall eie overwhelmed and drowned, and yet truly ſaved, and ſafe from their enemies.

5. That this appointment of Chriſt was not by ſprinkling, but by dipping, or putting the perſon into or under the water, appears by Philips baptizing the Eunuch; It is ſaid, They went both down into the water, both Philip the baptizer, and the Eunuch that was the perſon to be baptized, and being there in the water, Philip baptized, or dipper him in that water, as John did Jeſus in the river of Jordan, and then it is ſaid as they deſcended, or went down into the water, ſo they aſcended, or went ſtrait way up out of the water, ſee Acts 8. 38, 39. Mat. 3. 16. mark the expreſſion, And Jeſus when he was baptized went up ſtraitway out of the water, therefore had he been down in the water.

6. That this appointment of Chriſt was not by ſprinkling, but by dipping, or as it were a drowning, appears, in that Iohn the Baptizer, his work being to baptize, remains in the wilderneſs by the river of Iordan, and afterward in Aenon, and the reaſon that is rendred by the Spirit of God why there he abode, was, becauſe there was much water there, which need not have been, if that appointment could have been performed by ſprinkling, and not by dipping. See Luke 3. 2, 3. Iohn 3. 23.

7. That this appointment of Chriſt was not to be performed by ſprinkling, but by diping, &c. appears from the nature of the Ordinance it ſelf, for it is ſuch an ordinance as whereby the perſon that ſubmitteth thereto, doth viſibly put on Chriſt Ieſus the Lord, and is hereby viſibly planted into his death, holding forth therein a lively ſimilitude, and likeneſs unto his death; whereby onelyonly through faith he now profeſſeth he hath eſcaped death, and is in hope to obtain life, and peace everlaſting, and ſo to have fellowſhip with him in his death, as to be dead with him, and thereupon to reckon himſelf to be dead indeed unto ſin, Sathan, the law, and the curſe. See Gal. 3. 27. Rom. 8. 2. 3. 5. 7, 8. 11. 1 Cor. 15. 29. But the planting of a perſon into the likneſs of death is no waies reſembled by ſprinkling; but by dipping it is lively ſet forth and demonſtrated, therefore.

8. This appointment of Chriſt, ſci. Baptiſm, is an ordinance whereby the perſon that ſubmitteth thereto, doth hereby viſibly and cleerly reſemble the buriall of Chriſt, and his being buried with him, ſo as in p. 52reſpect of the old man, the former luſts and converſation, like the Egyptians, to be taken out of the way, and ſeen no more. See Romans 6. 4. 6. Col. 2. 12. But ſprinkling doth no way lively reſemble the buriall of Chriſt, or the perſons being buried with him, as dipping doth; therefore.

9. This appointment of Chriſt, ſci. Baptiſm, is an ordinance wherby the perſon that ſubmitteth thereto, doth viſibly, and lively hold forth herein the reſurrection of Chriſt, declares him, whoſe life was taken from the earth, to be alive again, who although he died and was buried, yet was he not left in the grave to ſee corruption, but was raiſed again, and behold he liveth for evermore; and as hereby he holds forth the reſurrectiof Chriſt, ſo doth he alſo his own, being planted into the likeneſs therof, ſo as to reckon himſelf to be in his ſoul and ſpirit quickned, and riſen with Chriſt, from henceforth to live unto God the fountain of life, and to Chriſt Ieſus the Lord who died for him, and roſe again, and ſo to walk in newneſs of life in this preſent evill world, being alſo begotten unto a lively hope, that in the world to come he ſhall be raiſed, and quickned both in ſoul, and body, to a life everlaſting. See Rom. 6. 4, 5. 8. 11. Acts 8. 33, 35, 36. Col. 2. 12. Rom. 8. 11. 1 Cor. 15. 29. 1 Pet. 1. 3. but ſprinkling doth no way lively reſemble the reſurrection of Chriſt, or the ſouls or bodies riſing, or being raiſed by him, as the way of dipping doth. Therefore this appointment of Chriſt was, and ſtill is, to be performed by way of dipping or putting the perſon into or under the water, and not by ſprinkling.

And that this dipping in, or into water, in the name of Ieſus, is one of the commandments of this Lord Ieſus Chriſt, doth evidently appear Mat. 28. 19. Mark 16. 15, 16 compared with Acts 2. 38. 41. 8. 36. 38. and 10. 47, 48. And that it is alſo to be obſerved by all that truſt in Chriſt, as other of his commands, as he is the Lord, untill he come again, is likewiſe expreſly manifeſted to be his will, Mat. 28. 20. Gal. 1. 7, 8. Jude 3. 2 Tim. 2. 2. Col. 2. 5, 6. Rev. 2. 25. 3. 11. Hold fast till I come. Rev. 22. 14. 19. Heb. 12. 25. But to proceed.

[That a viſible believer or diſciple of Christ Jeſus (that is, one that manifesteth repentance towards God, and faith in Jeſus Chriſt) is the onelyonly perſon that is to be baptiſed with that viſible baptiſm or dipping of Jeſus Chriſt in water] That a viſible diſciple or Scholar of Chriſt, one that manifeſteth himſelf to have heard him, to have been p. 53taught by him, and to have yielded up himſelf to him as his teacher, is the only perſon, &c. will be made manifeſt,

1. By the commiſſion it ſelf, and the argument ſtands thus, they and they onelyonly have right to this ordinance, and appointment of Jeſus Chriſt, whom the ordainer himſelf, ſci. Chriſt Jeſus the Lord, hath in his Laſt Will and Teſtament appointed it to; but Chriſt Jeſus the Lord hath appointed it to Diſciples, and to Believers, and to ſuch onelyonly. Therefore.

The firſt propoſition cannot be denyed, and the ſecond will eaſily be proved: ſee the commiſſion by which the Apoſtles were warranted to adminiſter this ordinance, and ſo muſt all that baptiſe or they will appear but uſurpers Mat. 28. 18, 19. All power is given unto me in heaven and in Earth, ſaith the Lord, go ye therefore and diſcipulize or make diſciples not among the Jews only, but among the Gentiles, and Nations, and baptize them; ſo that if the queſtion ſhould have been made, Lord whom ſhall we baptiſe of the Nations among the Jews and Gentiles? his anſwer was given in the words before, and he would have given no other, you ſhall baptize amongſt the Nations Jews and Gentiles, ſuch as firſt have been taught, and by teaching have been made my diſciples; ſo Mar. 16. 16. Go ye into all the world, ſaith the Lord, and preach the Goſpel to every creature, to the Gentiles as well as the Jews, he that beleeveth and is baptized ſhall be ſaved, &c. So that if the queſtion here again ſhould be propounded who among the religious and ſtrict Jews, and the looſe and profane Gentiles, ſhould be baptiſed, the anſwer is plain, thoſe to whom the Goſpel firſt hath been preached, and they through that Goſpel have alſo believed.

2. By the practice of the Commiſſioners who were faithful unto their Lord, and to the charge which he gave them, and the argument ſtands thus.

Such as the faithful Apoſtles, and firſt Commiſſioners of Chriſt Jeſus the Lord adminiſtred this ordinance of baptiſm unto, ſuch and ſuch only ought to be made partakers thereof.

But the Apoſtles and firſt Commiſſioners of Chriſt adminiſtred not this ordinance unto carnal babes, infants of daies, ſuch as are by the teſtimony of the Scriptures declared to be conceived in ſin, to be brought forth in iniquity, and being born of the fleſh to be but fleſh, and ſo by nature the Children of wrath one as well as another; being alſo untaught. But to ſuch as firſt were taught, and were ordained, by the p. 54immortal ſeed of the word, to be born again, and as new born babes in Chriſt, having taſted of the ſincere milk of the word, deſire ſtill more of the ſame, that they might grow up thereby, and ſuch as appeared to be converted and to become as little ones, ſuch little ones as believed in Jeſus.

The firſt propoſition I ſuppoſe none that own Chriſt and his Apoſtles will dare to deny. And the ſecond which is more queſtionable will alſo be proved. See Acts 2. 38, 39, 40, 41, 42, &c. Although Peter with the 11 calls upon the convicted Jews to repent, and to be baptized every one in the name of Jeſus for the remiſſion of ſins, and tells them that then they ſhall be made partakers of the holy Spirit; and that they ſhould not need to diſtruſt it; he ſhews them the largeneſs of the promiſe that was made concerning the pouring forth of the Spirit, it being promiſed to be poured forth upon all fleſh, as they had expreſt in the beginning of their diſcourſe out of Joel v. 16. and 17. and therefore …aith, tis to you and to your Children, and to all that are a far off, even as many (of you, your children and ſuch as are a far off) as the Lord our God ſhall call; yet he baptizeth none, but ſuch as were called by the holding forth the word of ſalvation by Jeſus Chriſt, as appears in the words, for they that gladly received his word were baptized; and they only; for they that were baptized were added, and continued together in the Apoſtles Doctrine, and in fellowſhip, and in breaking of bread, and in prayer, and continued dayly with one accord in the Temple, and breaking bread from houſe to houſe did eat their meat with gladneſs and ſingleneſs of heart, praiſing God: all which cannot be underſtood of infants of daies. And therefore this place if rightly conſidered will be ſo far from affording a ground for the baptizing of the children of believing parents, becauſe here it is ſaid the promiſe is to you and to your children, that it will ſufficiently evince the contrary; for indeed ſuch an apprehenſion is accompanyed with 2 or 3 evident miſtakes, there is a miſtake in the promiſe, in the parties to whom the promiſe belongs, and the manner how it is to them and their children, &c.

1. There is a miſtake of the promiſe, in that it is looked at as the covenant of Grace which doth ingratiate the ſoul into, and gives it an intereſt in all the privileges of the Goſpel of Chriſt, and ſo in order doth go before baptiſm or any other viſible ordinance and appointment of his, whereas in very truth by promiſe there, is meant that holy Spirit of promiſe p. 55which they which believed in Chriſt, and obeyed him, ſhould according to promiſe receive after he was aſcended unto the right hand of the father, as appears Joh. 7. 39. 14. 16. 16. 7. That which he had here ſhed a broad in a powerfull manner upon the Apoſtles, and that which theſe Jews alſo in believing and obeying the Goſpel of Chriſt ſhould alſo receive, and therfore ſaith Peter, repent, and be baptized and ye ſhall receive, &c. and was no other than that which was of old prophecyed of by Ioel, as is declared v. 16. and ſo is a promiſe that follows faith and obedience, and not ſuch as goes before to give right to this appointment of Chriſt.

2. There is a miſtake in the parties to whom this promiſe belongs, for whereas it is ſaid to you and to your children, and the reupon it is conceived to be meant believers, and their infants of daies, which upon that accompt are to be baptized, it is plain and evident when the Apoſtle ſpoke theſe words to them, they could not be looked upon as believers, foraſmuch as they being prick'd at the heart, and only convinced of their evill in murdering the Lord of life, propounded what they ſhould do to be ſaved, which is farre from believing, to which the Apoſtle replies, repent, and be baptized in the name of Jeſus for the remiſſion of ſinnes; and to conceive that by their children were meant infants of daies, it may be as well ſo underſtood by your Sonnes and daughters, which ſhould ſo receive of the promiſe of the Spirit as to prophecy mentioned in the ſeventeenth verſe of this chapter, to which theſe words are related; and to make it appear that the promiſe was not ſo either to them or their children (as yet manifeſted) to give them right unto baptiſm, after many more words uſed by the Apoſtle to perſwade them to ſave themſelves from this adulterous generation, it is ſaid, but as many as gladly received his word were baptized, and but only ſuch, and not their infants of daies, for they that were baptized continued together in ſuch appointments of Chriſt as infants are in no meaſure capable of.

3. There is a miſtake in the manner how this promiſe is to them, & their children, not ſpoken to them now as believers, & their children as having right and intereſt peculiar by them, but indeed to them and their children no otherwiſe than to all that are a far off, which if taken in the generall cannot be underſtood but with reſpect to the general promiſe, which is to pour forth his Spirit upon all fleſh, but if with the reſtriction, which is, even as many as the Lord our God ſhall call, then, parents p. 56and children, Jews and Gentiles, ſuch as are neer, and ſuch as are a far off, muſt be called by the word of his grace before they can have a peculiar right and intereſt in this ſpirit of promiſe, and ſo a child that is called to believe and obey the Goſpel may have this promiſe made good unto him before his father, and a Gentile that is a far off before a Jew that is neer.

This will appear alſo by other inſtances, as of Philip baptizing in Samaria, they were men and women that he baptiſed there, ſuch as believed and received the word with great joy, Acts 8. 8. 12. and when the Eunuch ſeeing the water, asked what ſhould let him to be baptiſed, Philip intimates that although he had been taught, yet the want of a manifeſtation of faith would be a let, v. 36, 37. And whereas there is mention made of whole houſes that were baptiſed; that the Commiſſioners might appear faithfull unto their Lord, and keep cloſe to the very words of their Commiſſion, you ſhall find they were firſt taught, and by teaching were made his diſciples, and gladly received his word. See it in Corn… lius houſhold Acts 10. 33, 34. compared with the 44. 47. the Iaylors houſhold Acts 16. 32. 34. they ſpake unto him the word of God, and unto all that were in his houſe, and he ſet meat before them, and rejoyced, believing in God with all his houſe; ſee it alſo in Criſpus houſhold, Acts 18. 8, 9, 10, 11. Stephanus houſhold 1 Cor. 1. 16, 17. compared with chap. 16, v. 15. And as for Lydias houſhold Acts. 16. the Spirit of God being more ſilent therein, they that cannot interpret it by the other four, nor yet by the Commiſſion it ſelf, nor by the Commiſſioners faithful obſervance thereof in all other inſtances, let them prove if they can theſe three particulars. 1. That Lydia ever had a husband. 2. In caſe ſhe had, that ever ſhe had any children by him, and if ſo, then in the 3. place that they were not dead, or ſo grown up that they might hear and receive the word gladly as well as their mother.

3. A third argument to prove that a viſible believer is the perſon that according to the mind of Chriſt is to be baptized in water, may be taken from the order which the Spirit of Chriſt laies down, faith and baptiſm, in the ſcriptures of truth, putting faith ſtill in the firſt place, witneſs Mark 16. 15, 16. Mat. 28. 19. Heb. 6. Eph. 4. A 4 argument may be taken from the nature of the ordinance, and a 5 from Johns Baptiſm. Yea much more might be ſaid to this point, but this may ſuffice.

[And alſo the only perſon that is to walk in the viſible order of his p. 57houſe, and ſo to wait for his comming the ſecond time in the form of a Lord and King with his glorious Kingdome according to promiſe] That he is the only perſon that is to enter into, and walk in the viſible order of his houſe, will evidently appear, if the order in which our Lord left his houſe when he went to his Father to receive his kingdome be duly conſidered, for in his laſt will and teſtament we ſhall find it thus recorded, when our Lord was about to be gone, he gave order unto his Apoſtles, whom he made ſtewards in his houſe of the myſteries of God, to make him Diſciples of all Nations, and that ſuch as were ſo made ſhould then be baptized, and ſo viſibly planted into Chriſt, and put on Chriſt, and having ſo received him, ſhould walk in him, obſerving all things whatſoever he had commanded, the firſt thing wherof as touching order was, to be added or joined one to another in the fellowſhip of the Goſpel by a mutual profeſſed ſubjection to the Scepter of Chriſt, and being a company thus called out of the world, from worldly vanities, and worldly worſhips, after Chriſt Jeſus the Lord (which is the proper Engliſh of theſe words the Church of Chriſt, and is in other terms called the Houſhold of faith) ſhould ſteadfaſtly continue together in the Apoſtles doctrine, ſci. the conſolation, reproof, and inſtruction thereof, in Fellowſhip, ſci. mutual ſupport both inward and outward; in Breaking of bread, thereby remembring the death of our Lord, whoſe ſoul was made an offering for ſin, as his fleſh is meat indeed, and his blood drink indeed, by the help of the Spirit, to nouriſh our ſouls and ſpirits up unto eternal life, and in prayer, one with and for another; And that this is the abſolute order which the Lord hath appointed in his laſt Will and Teſtament, doth evidently appear both by his own precept, and command, and by the practice of ſuch as firſt truſted in him, and if ſo, then neither infants of daies, nor yet ſuch as profeſs themſelves to be believers in Jeſus, but refuſe as a manifeſtation thereof, according to the practice of ſuch as firſt truſted in Chriſt, to yield up themſelves to be planted into the death, burial, and reſurrection of Chriſt, and ſo viſibly to put Chriſt on, as did the Chriſtians of old, I ſay ſuch have no viſible right to enter into, or walk in the order of the Goſpel of Chriſt; and to conclude the point, the argument ſtands thus. They, and they only, have viſible right to enter into, and walk in the viſible order of Chriſts houſe, and ſo to wait for his comming, whom Chriſt Jeſus himſelf being the Lord of the houſe, hath appointed, and his Apoſtles being his ſtewards, have approved of; But ſuch as firſt have been taught and made diſciples or Scholars of Jeſus, and believers in Chriſt, and afterwards have p. 58bin baptiſed or dipped and therby viſibly & lively planted into the death, burial, and reſurrection of Chriſt, are they, and they only, whom Chriſt hath appointed and the Apoſtles have approved of. See his Commiſſion, peruſe their practice; Ergo They, and they only, have viſible right to enter into, and walk in the order of Chriſts houſe, and ſo to wait for his comming the ſecond time, in the form of a King, with his glorious Kingdom, according to promiſe. See for a farther confirmation of the laſt clauſe, in the firſt Epiſtle to the Corinthians 1. 7. 1 The▪ 1 10. 2. The. 3. 5. But to proceed.

[He is the perſon that is alſo to wait for his Lords ſending down from the right hand of his father in the time of his abſence the holy Ghoſt, or holy Spirit of promiſe, and all this according to the last will and testament of that living Lord] That this living Lord did promiſe when he left this preſent evil world, that is in a great meaſure ſubjected to devils, and went to his Father, not only to return again, but in the time of his abſence (as a teſtimony of his great love unto ſuch as are called to be his diſciples, & manifeſt the ſame by loving him & keeping his commandments, and as a te…imony of his loving acceptance at the right hand his Father) to ſend down the holy Spirit, which ſhould be in them as a well-ſpring of living water flowing forth unto eternall life, who being a Spirit of truth, and ſent by Chriſt who is the truth which God will exalt, ſhall glorifie him, take of him and his, and ſhew unto them, and ſo lead them from truth to truth, until he hath brought them into all truth: as a comforter or Spirit of comfort, ſhall fill their hearts with joy in believing, by bearing witneſs with their ſpirits, that they are the children of God, and by revealing unto them the precious things w^ch God hath prepared for them that love him, which neither eye hath ſeen, nor ear hath heard, neither hath it entred into the heart of man to conceive; and as a holy Spirit ſhall ſet them apart that are juſtifyed by the blood of his Son, unto the holy God, and ſanctifie them throughout in ſoul, and ſpirit, and body; and as a Spirit of ſupplication ſhall help them to ſpeak unto God; and as a Spirit of prophecy to ſpeak unto men: that this Lord I ſay did promiſe unto his diſciples, who love him and keep his commandments, in the time of his abſence the preſence of ſuch a Spirit as this, which hath ſupplies in him beyond what the …oul lacks, and that therfore they are to wait for this promiſe, and for theſe ſupplies in his appointments, will clearly appear.

1. Out of the words of the Lord himſelf. See Iohn 14. 15, 16, p. 5917. ſo v. 26. chap. 15. 26. chap. 16. 7, 8. ſo v. 13, 14, 15. five times in that night in which he was betraied doth he repeat that promiſe, to his Diſciples that loved him and kept his commandments, and that he intended the ſame unto other viſible diſciples that ſhould love him and keep his commandments unto the end of the world, will alſo appear; for if the appointment of Chriſt, ſci. the ſupper that went before, and is expreſt chapter the 13. and the prayer of Chriſt that followed after, and is expreſt chapter 17. did belong unto them that ſhould believe through their word till he come again, then this promiſe that is ſo often repeated between, doth as well belong unto them, as to theſe; but the former is true; See Iohn 17. 20. 1. Cor. 11. 26. therefore the later.

If the conſequence be denied, it will ſtill be proved out of Chriſts own words; See Iohn 7. 37, 38. and the conſideration even in reaſon of Chriſts exceeding love and tender care towards all his diſciples that love him and keep his commandments, and their ſenſible wants of the ſame ſupplies of the Spirit will clearly evince it.

2. It will clearly appear out of the words of the Apoſtles of Chriſt; See Iohns interpretation of theſe words of Chriſt, Out of his belly ſhall flow rivers of living water, This ſpake he (ſaith Iohn) of the Spirit which they that believe on him ſhould receive, for the holy Spirit was not yet, becauſe Ieſus was not yet glorified, John 7. 29. See alſo what they all ſay with one mouth, after they had received this holy Spirit with power, whereby they were furniſhed as Apoſtles or Embaſſadors (of him that had all power in heaven and earth in his hand) to go forth with the embaſſage of peace into all Nations, and could deliver the mind of their Lord unto them in their own language, Acts 2. 38, 39. Repent and be baptiſed every one of you in the name of Ieſus, for the remiſſion of ſins & ye ſhall receive the gift of the holy Spirit, for the promiſe is to you, and to your children, and to all that are a far off, as many (of all theſe) as the Lord our God ſhall call, ſci. to repentance from dead works, to faith in Chriſt Ieſus, to this viſible manifeſtation thereof by being baptiſed, and ſo viſibly planted into the death, buriall, and reſurrection of Chriſt for the remiſſion of ſins.

3. This will alſo appear by the enjoyments of thoſe that firſt truſted in Chriſt, and viſibly manifeſted their faith and love in and to the Lord, by keeping his commandments: The Diſciples which were alſo called▪ Apoſtles, waiting in the appointment of their Lord at Jeruſalem, received and were filled with that holy Spirit, with power according to promiſe. p. 60See Acts 1. 4. compared with 2. 2. So that great number that were about three or rather five thouſand ſouls that believed through their word, and were baptized in Jeruſalem, and waited in the appointments of the ſame Lord, that is to ſay, together steadfastly in the Apoſtles doctrine, and in fellowſhip, and in breaking of bread, and in prayer, they alſo enjoied this holy Spirit according to promiſe. See Acts 4. 31. The like may be found among the Saints in Samaria, Acts 8. 17. in Epheſus, Acts 19. And the ſame may be found among the Saints that thus put on Chriſt, and walked in him, among thoſe that firſt truſted in him in all places. See it in the Romans chap. 5. 5. and chap. 8. at large. See it in the Corinthians Epiſtle 1. chap. 2. 10. 12. and 6. 11. 19. and ch. 12. at large. In the Galathians ch. 3. 2. 4. 6. In the Epheſians chap. 1. 13. In the Philippians chap. 3. 3. In the Coloſſians chap. 1. 8. In the Theſſalonians Ep. 1. chap. 1. 5, 6. and chap. 5. 19. This promiſe is alſo found true in the litle children that Iohn writes to, and is often repeated 1 Iohn 3. 24 4. 13. and in the 2. 27. he ſpeaks unto them after this manner, but the anointing (ſpeaking of this holy Spirit of promiſe) which ye have received of him, abideth in you, and (ſuch is his ſupply) that you need not that any man teach you, but as the ſame anointing teacheth you of all things, and is truth and is no lie, even as it hath taught you ye ſhall abide in him: And now litle Children abide in him, &c. And Iude telleth us, that the very ground why ſome that had made a profeſſion of the faith, and order of Ieſus, cauſed diviſions and offences, contrary to that doctrine they had received, and ſeparated themſelves, was, becauſe they were ſenſuall, not having this Spirit, Iude 19▪ And as all this hath been proved by the laſt Will and Teſtament of that living Lord, ſo is it alſo clear, that his Will is not to be added to, or taken from, compare Gal. 3. 15. with Rev. 22. 18, 19. which notwithſtanding if any man ſhall attempt to do, let him know this Lord is alive, and will ere-long appear ſufficiently able to avenge it.

3. [I testifie that every ſuch ſervant of Christ Ieſus, may in point of liberty, yea ought in point of duty, to improve that talent which his Lord hath given unto him] That it is their duty to improve the talent the Lord hath given unto them, and that for that end it was alſo given, will appear by thoſe two inſtances of the Lord himſelf, the firſt is Mat. 5. 13, 14, 15. Ye (ſaith the Lord to his Diſciples) are the ſalt of the earth, the light of the world, &c. neither do men light a candle and put it under a huſhell, but on a candleſtick; whereby he intimates, p. 61that if it be far from the intention of men (who are but weak and fooliſh in their intentions and actions) to ſight a candle which is for uſe, and then to put it under a buſhell, and ſo make it uſeleſs; then much further from the purpoſe and intention of God, who is the father of lights, to enlighten the ſpirit of a man, which is the candle of the Lord, and then to have that light concealed and with-held; therefore it follows, let your light (ſaith the Lord) ſo ſhine before men, that they may ſee your good works, and glorifie your father which is in heaven. The other inſtance is in the 19^th chapter of Luke 11, 12, 13, 14, 15, 16. to the 27. verſe, in which Parable is lively declared by the Lord, 1. That that glorious Kingdome of God that ſhall certainly appear, ſhould not ſo immediatly appear as ſome thought it ſhould, for which end is the Parable ſpoken verſe 11. and the firſt words of the Parable will prove the ſame thing, for the Noble-man (which is Chriſt Ieſus the Lord) muſt firſt go into a far coun…ry to receive his Kingdome, which is, to the right hand of the Father, there to ſit untill all his enemies become his footſtool, and ſo return. 2. Here is declared the order in which this Lord left this houſhold when he went to receive his Kingdome, he beſtowed gifts or talents upon them, and commands them as his ſervants, in their ſeverall places to occupy till he come, verſe 13. which proves that, for which I produced this ſcripture; and for further encouragement unto a ſervant of Chriſt to improve that Talent in his Lords ſervice that he hath beſtowed upon him, 3. In the third place is declared the exceeding great countenance, and rich reward which this Lord will beſtow upon a faithfull ſervant that hath thus improved his Talent, when he ſhall have received the Kingdome, and ſhall return in the glory of his Father; the countenance (I ſay) appears in theſe words, he will ſay, well, or as it is in the 25 of Matthew, well done thou good and faithful ſervant, thou haſt been faithful in a few things; the rich Reward appears in theſe, Enter into the joy of thy Lord, or have thou Authority (in my Kingdom) over ten Cities, be thou alſo ruler over five Cities, &c. But to proceed.

[And in the congregation he may either ask for information to himſelf] This was a liberty amongſt the Jews in their ſynagogues or congregations, as appears Luke 2. 46. where Chriſt being about twelve years old, is found by his parents among the Doctors, in the Temple, not only hearing them, but asking them queſtions; and when he alſo taught in the Temple, or elſewhere, the people did not only hear him, p. 62but asked him queſtions, yea made objections againſt what was delivered, without interruption, and it cannot be conceived but this is much more a liberty in the congregations, and Churches of Chriſt; and therefore 1 Cor. 14. 35. where women are directed to ask their husbands at home if they will learn, and the reaſon is given becauſe it is a ſhame for them to ſpeak in the Church, it is plainly declared, that men that will learn may ask in the Church, for it is not a ſhame for them to ſpeak there. But to proceed.

[Or if he can, he may ſpeak by way of prophecy for the edification, exhortation, and comfort of the whole] by prophecy here I mean a plain, and brief declaration of the mind, and counſel of God, in words ſignificantly and eaſie to be underſtood, confirmed by the words of the Apoſtles and Prophets of God, and brought forth for the edification, exhortation, and comfort of the whole; The 14 of the 1 Cor. will plentifully clear this truth, and make this liberty good unto the Saints, in the Churches of Chriſt, and it cannot be ſhut out but by the ſpirit of Antichriſt. See verſe 1. 5. 12. 24. 26. 30, 31. 39, 40. So 1 Theſ. 5. 19, 20. Quench not the Spirit, is the exhortation to him that is therby moved to ſpeak; and deſpiſe not prophecyings, is the exhortation to them that are preſent to hear. But to proceed.

[And out of the congregation at all times, upon all occaſions, and in all places, as far as the juriſdiction of his Lord extends] which is not only to the utmoſt parts of the Earth, but alſo to heaven. See Mat. 28. 18. Heb. 1. 2. Ephes. 1. 20, 21, 22.

[May (yea ought to) walk as a Child of light, justifying wiſdome with her waies, and reproving folly with the unfruitful words therof, provided, &c. For a warrant here, ſee Deu. 6. 7. Mat. 5. 14. 16. 10. 32, 33. 11. 19. Eph. 5. 11. Act. 4. 20. Jam. 3. 13. And ſo have I done alſo with the 3d. Concluſion, the fourth followeth.

4. [I teſtify that no ſervant of Chriſt Jeſus hath any liberty, much leſs authority, from his Lord, to ſmite his Fellow-ſervant.] This will be evinced to be a truth many waies from the mouth of the Lord.

1. In that it is the great commandment of this Lord to his diſciples, and ſervants, to love one another, and ſo to bear one anothers burdens, who ought▪ to have their love ſtronger than death, ſo as to lay down their lives for the bretheren. See John 13. 34. 15. 17. 1 John 3. 23. 4. 21. Gal. 6. 2. 1 John 3. 16. Now to ſmite one another p. 63is a breach of that Law of Love in a very high degree. Therefore.

2. The ſervants of Chriſt are called upon by their Lord to learn of him to be meek, and lowly, and are put thereby into a capacity to be further taught the way, and fear of the Lord, to increaſe their joy, and they are ſuch as ſhall inherit the earth, and alſo heaven, for they ſhall find reſt for their ſouls; and this meek, quiet and gentle Spirit is declared by the Spirit of the Lord to be an ornament of very great price. See for a proof of all this Mat. 11. 29. 21. 5. Pſalm 25. 9. Iſaiah 29. 19. Mat. 5. 5. 1 Pet. 3. 4. but to ſmite is an argument of a domineering, proud, and lofty ſpirit, which is far from a Spirit that is meek and lowly. Therefore.

3. The ſervants of Chriſt are called upon by their Lord to be ſo far from ſmiting their fellows, that in caſe they ſhould be ſmitten by others for his, and the Goſpels ſake, meerly on one cheek, they ſhould rather turn the other, than ſeek to revenge it. See Luke 6. 20. Rom. 12. 17. 1 Cor. 6. 7. why do ye not rather take wrong (ſaith the Apoſtle) why do you not rather ſuffer your ſelves to be defrauded? but this is far from ſmiting one another. Therefore, &c.

4. This Lord being alſo that Prince of Peace, doth ſo far diſlike ſuch practices as theſe among any ſervants of his, that belong to his houſe, that he hath abſolutely and expreſly declared, that he by no means will have a ſtriker to ſupply the Office of an Elder, or Steward therein, no nor one that is of a Lordly, or domineering ſpirit, nor yet one that is froward, and will be ſoon angry. See in the firſt Epiſtle of Timothy 3. 3. Titus 1. 7. Peter 5. 3. Therefore, &c.

5. That no ſervant of Chriſt hath ſuch authority from his Lord to ſmite his fellows, doth plainly appear in that Parable Mat. 18. 34. where it is ſaid, The Lord was ſo wroth that he will have that wicked ſervant delivered to the tormentors, that did but take his fellow by the throat; and him that fell to ſmiting his fellowes in his Lords abſence: Mat. 24. 51. it is ſaid, The Lord ſhall come upon, in a day when he looked not for him, and in an hour that he is not awar of, and ſhall cut him aſunder, and appoint him his portion with the hypocrits, where ſhall be weeping, and gnaſhing of teeth. But to proceed in the teſtimony, where it is ſaid,

[No nor yet with outward force, or arm of fleſh to conſtrain, or p. 64reſtrain anothers conſcience, nor yet his outward man for conſcience ſake, or worſhip of his God, &c.] That this is a truth will be made out by the Scriptures of truth, and that many waies. The firſt argument to prove it ſtandeth thus.

1. Arg. If any Servant of Chriſt Jeſus (be he high, or low, rich, or poor) have any ſuch liberty, or authority from his Lord ſo to do, then he is able to ſhew it, (as that which may be his warrant ſo to act) either out of the words of the Lord himſelf, or out of thoſe that were ſpoken, or writ by the Apoſtles, which were his Ambaſſadors, and were furniſhed from their Lord with commands for his Servants obſervance until he come again.

But no ſervant of Chriſt (I ſuppoſe) is able to ſhew, either out of his own words, or out of the words of the Apoſtles, any ſuch liberty, or authori…y from the Lord, as that which may be his warrant ſo to do. Therfore.

The firſt Propoſition cannot be denyed, which is this, If any ſervant of Chriſt Jeſus have any ſuch authority from his Lord, he is able to ſhew it, either out of his own words, or from the Apoſtles. And indeed for a man to act in the name of the Lord, and not to have a word, or warrant from him, is high preſumption, and ſo will it appear if theſe theſe things be conſidered.

1. In that it is plainly declared, That all power in heaven, and in earth, is given unto Chriſt, and therefore muſt all authority in heaven, and in earth, be derived from him; and hence it is, that it concerns the feet and the toes of that great image, if it be poſſible, to ſtand clear of him who is that little ſtone cut out without hands, and ſhall ere long become great mountain, and fill the Earth.

2. In that it is as plainly declared, that the living God hath in theſe laſt daies ſpoken by Chriſt, Heb. 1. 1. hath made him the heir of all things, and thereupon hath called upon every one that hath an ear to hear him, hath threatned that ſoul that will not hear him that he ſhal be cut of; therfore it concerns every ſervant of his to take heed he uſe no ſuch authority over another which he hath not heard and received from Chriſt.

3. In that it is declared that Chriſt Jeſus the Lord is that one lawgiver, and that they are bleſſed that do his commandements, yea, ſo bleſſed, that the Apoſtle ſaith he is become the author of eternall ſalvation to thoſe that obey him, and that he is alſo the Judge unto whom p. 65the living God, hath appointed a great, and notable, and terrible day, in which and by whom he will Judge the world in righteouſneſs, yea, the very ſecrets of mens hearts, according to his goſpel. See James 4. 12. Rev. 22. 14. Heb. 5. 9. Acts 10. 42. and 17. 31. Rom. 2. 16. From which conſideration it alſo appears, that it concerns the ſervants of Chriſt, that they deſpiſe not ſuch a Law-giver and ſuch a Judge as he is, in taking ſuch liberty, or exerciſing ſuch authority, over other mens conſciences, which cannot be made out from his words that he hath given them; all which, as ſo many arguments, will prove the firſt propoſition.

And as for the ſecond, which is this, ſci. No ſervant of Chriſt can ſhew a warrant from Chriſt for ſuch an authority, either out of his own words, or his Apoſtles; if that be denied, we muſt then call for the warrant, which muſt be ſhewed either out of the Evangeliſts, the book of the Acts of the Apoſtles, the Apoſtles Epiſtles, or the Revelation of Jeſus: but I ſuppoſe it cannot be ſhewn out of any of theſe. If the 13. of the Romans be produced for a warrant, no man can deny that the power there ſpoken of was ſuch as belonged to a heathen, and I think no man will acknowledge that he had ſuch an authority from Chriſt to order mens conſciences, or outward man, with reſpect to the worſhip of God, and therefore that word cannot be their warrant.

If the words of Paul, Gal. 5. 12. I would they were cut off that trouble you, be produceed for a warrant, let the words be conſidered (and in the firſt place) there is no mention made of outward force, or outward affliction, and therefore no warrant for any outward or carnall hand ſo to afflict; but 2. The words were ſpoken to the Churches in Ga atia, which were ſpirit all ſocieties, and concerning ſpirituall tranſgreſſors, and therefore their cutting off muſt be from that ſpirituall relation and union which hitherto they enjoyed, and how that is done, compare 3. Acts 23. with Mat. 18. 8. 17. Rom. 11. 17. 19. 20. 22. And the carnall cutting off from the carnall Iſrael (before the time of reformation) was but a type of this ſpirituall cutting off and caſting out from the ſpirituall Iſrael of God ſince.

And thirdly, conſider, the words were ſpoken by the Apoſtle Paul, who would have us to know (as he declares it, 2 Cor. 10. 4.) that the weapons of his warfare were not carnall, he was not wont to ſtrive with them that oppoſed themſelves with carnall weapons, and therefore if he ſpeaks to ſuch perſons as theſe Galatians were (that had received ſuch power from the Lord) touching a cutting off, which is a buſineſs that belongs to a ſword, it would be too carnall an underſtanding p. 66of the place to conceive that this ſhould be done by any other ſword, than by the ſword of the Spirit, which is the word of God, and can reach to their Spirits, and is the only offenſive weapon the Saints are to take in ſuch caſes as this againſt their ſpirituall oppoſers; and ſo have I done with the firſt Argument. A ſecond, to evince this, is taken from that law wherewith Chriſt Jeſus, that Sonne of Righteouſneſs, hath more or leſs enlightned the Nations, which I may therefore call the law of Nations, being that law by which the Lord will Judge thoſe which may otherwiſe be ſaid to be without law: the Law is this, Do, as thou wouldſt be done unto, which is alſo (as Chriſt ſpeaks) the Law and the Prophets. The argument ſtandeth thus.

2. Arg. If every ſervant of Chriſt Jeſus have a commandement from his Lord, as he will anſwer it before him when he ſhall appear as Judge, to do to others, as he would have others to do unto him; then no ſervant of his can have either liberty or authority from him thus to force another mans conſcience, or his outward man meely for conſcience ſake.

But every ſervant of Chriſt hath this command from his Lord, viz. Do to others as ye would that others ſhould do unto you. Therefore, &c.

The ſecond propoſition is undeniable. See 7. Mat. 12. Luk. 6. 31. The conſequence of the firſt propoſition can ſcarce be denied, but if any ſhould raſhly deny it, then I appeal to that mans conſcience, not being ſeared, which alſo knows but in part, in the fight & preſence of God, whether he can be willing that another who is further informed in the things of God, and is alſo ſtronger than he (whether he can be willing, I ſay, that he) ſhould by ſuch a force conſtrain or reſtrain his conſcience, although in ſmaller differences, but how much leſs in things that do ſo vaſtly differ.

3 Arg. The third argument ſtandeth thus.

If Chriſt Jeſus the Lord inſtructed his ſervants to be meek, lowly, and gentle, yea, kind and curteous to all; ſent forth the chiefeſt of them, and told them that they ſhould be as lambs in the midſt of wolves; yea, holds them and us, and all that ſhall reign with Chriſt, when he ſhall appear with his Kingdome, in a continuall expectation of a perſecuted and afflicted condition in this preſent evil world, then it cannot be expected that they ſhould have any ſuch liberty, much leſs authority, from him thus to perſecute, proſecute, or inforce others.

But the firſt is true. See Mat. 11. 29. 1 Cor. 13. 4. Eph. 4. 34. 1 Pet. 3. 8. Mat. 10. Tim. 2. 3. 12. All that will live Godly in Chriſt Jeſus (ſaith Paul, who well diſcerned the ſpirit that was abroad, & that which ſhould remain and increaſe in the world) ſhall ſuffer perſecution, and, p. 67theſervant is not greater than his Lord, ſaith Chriſt, Mat. 10. 24, 25 So that by this it appears, that the firſt is true, and therefore the ſecond which is this, That no ſervant of Christ can expect any ſuch liberty or authority from his Lord thus to perſecute, proſecute, or inforce others.

A Fourth argument againſt forcing men againſt their conſciences' in the things, and worſhip of God, is taken from the nature of the conſcience of man, and of the worſhip of God, which are both ſpiritual; and it ſtandeth thus.

4. Arg. That which the Lord hath reſerved in his own hand, and hath intended to mannage as part of his own Kingdome by his own power or Spirit, and by another manner of miniſtery, and ſword, than that which is put forth in the Kingdoms of men, his being ſuch as fuits with the underſtanding and conſcience of man, as it's a ſpiritual thing, and with the worſhip of God, which is alſo ſpiritual, that, I ſay, can no ſervant of Chriſt have authority from him, by an other ſword, or arm of fleſh, to undertake, mannage, or think to effect.

But the Lord hath reſerved this great work of ordering the underſtanding, and conſcience, which is the ſpirit of man, by way of conſtraint, or reſtraint; and alſo the outward man, with reſpect to the worſhip of God, I ſay, he hath reſerved this great work, in his own hand, and in the hand of the Spirit, and hath intended to mannage it as a part of his Kingdome, by his own Spirit, and by another manner of miniſtery, than that which is put forth in the Kingdoms of men. Therfore, &c.

The firſt propoſition, I judge, cannot be denyed, becauſe if it be by him reſerved in his own hand and power, then by his authority it cannot be in the hand of another; and if intended by him to be mannaged by another manner of miniſtery and ſword, than that which is put forth in the Kingdomes of men, then not by the ſame.

And as for the ſecond, it will appear to be a truth by theſe following teſtimonies.

1. That the great work of ordering the underſtanding and conſcience, which is the ſpirit of a man, by way of conſtraint or reſtraint; and alſo the outward man, with reſpect to the worſhip of God, is reſerved (as a part of his Kingdome, the ſpirits of men being the throne of the Lord) in his own hand, and in the hand of the Spirit, doth appear Luke 17. 26. Rom. 11. 32. Iſa. 45. 22. Zach. 4. 6. Prov. 2. 6. Iam. 1. 5. 10. 1. 9. Luke 24 45. 2 Cor. 4. 6. Eph. 1. 18, 19. Act. 2. 47. 11. 21. And

2. That he hath intended to mannage it by another manner of ſword, or miniſtery, than that which is put forth in the Kingdoms of men, is p. 68alſo evident, in that he did neirher ſpeak to, nor yet make uſe of the Kings of the earth to make him diſcipies, nor yet call for their ſword to conſtrain them or others to the worſhip of God, or to reſtrain them from their own, although it was performed to dumb Idols, and ſo unto devils; but made uſe of the ſword of the Spirit, which is his own word, & the miniſtery of his Apoſtles, and ſervants, to hold it forth to the world, and tl ereby were diſciples made unto him, and ſo by him brought from their own to the worſhip and ſervice of God. See lo. 16. 8, 9, 10, 11▪ 26. Acts 15 16▪ 18. 1 The. 1. 8, 9. ch. 2. 13. Heb 4 12.

The fifth Argnment againſt forcing mens conſciences, or rather the outward man for conſcience ſake in the worſhip of God, ſtandeth thus.

5. Arg. That which preſuppoſe…h one man to have dominion over another mans conſcience, and is but a forcing of Servants, and worſhippers upon the Lord, at the leaſt, which he ſeeks not for, and is the ready way to make men diſſemblers and hypocrites before God and man, which wiſemen abhor, and to put men upon the profaning the name of the Lord, that can no ſervant of Chriſt Jeſus have any liberty, much leſs authority, from his Lord to do.

But by outward force to ſeek to conſtrain, or reſtrain an others conſcience in the worſhip of God, &c. doth preſuppoſe one man to have dominion over another mans conſcience, and is but to force ſervants, and worſhippers upon the Lord, which he ſeeks not for, and is the ready way to make men diſſemblers and hypocrites, and to put them upon the profaning the name of the Lord. Therefore, &c.

The firſt propoſition is undeniable, becauſe it is evident that it is not the will of the Lord that any one ſhould have dominion over another. mans conſcience; no not ſuch as had the largeſt power and preſence of the Spirit of God, and the largeſt intereſt in the hearts of his people, as had the Apoſtles, Elders, and Brethren: See 1 Cor. 8, 11, 12. 10. 29. 1 Pet. 5. 3. Phil. 3▪ 15. 2 Cor. 1 23, 24. & chap. 4. 5. for this indeed would be to enter upon the throne of Chriſt▪ to ſit in the Temple of God, and is the very higheſt deſign of the ſpirit of Antichriſt. See … Theſſ. 2. 4. 1 Cor. 3. 10. And for any man to enter upon the throne of Chriſt to ſet a foot into the Temple of God, is to defile it, and he that defiles the Temple of God, (ſaith the Apoſtle) him ſhall God deſtroy. And for a man to put ſervants and worſhippers upon the Lord, when he would not have others to put ſervants upon him, and make men diſſemble, when if he be a wiſe man, he cannot but hate diſſembling, muſt needs be much more abomination to the Lord, ſo that the firſt propoſition (as I ſaid) cannot be denied.

p. 69The ſecond will eaſily be proved in each particular thereof. As

1. This ſo cing of all to conform in the worſhip of God, doth preſuppoſe one man …o have dominion or Lordſhip over another mans conſcience, for who knows not that the worſhip of God is a caſe of conſcience, and that that worſhip and ſervice that is pleaſing to him, muſt have the ſpirit and conſcience the chief in it? and therefore, that man which by outward force would cauſe others to conform in point of worſhip, muſt pre-ſuppoſe to have power over his ſpirit and conſcience, to cauſe it to conform likewiſe, or elſe he cannot attain unto his Religious intent.

2. This is but a forcing of ſervants and worſhipers upon the Lord, and I ſay at the beſt, for it is more likely to force worſhipers from him; And this will cleerly appear, becauſe the true worſhipers, and ſuch as the fathe▪ ſeeks for, are ſuch as worſhip him in Spirit, and in Truth: See John 4. 23, 24. who having received from Chriſt the Spirit of life and love, have his word ſtand in their heart, as the word of a King, ſo that thereby they become a willing people to do him ſervice, and ſtand not in need of ſuch outward force to compell them thereto; they therefore that ſtand in need to be, and therefore are by outward force compelled to the worſhip of God, to the faith and order of the goſpel of Chriſt (they I ſay) are ſuch ſervants, and worſhipers, as are forc'd upon the Lord, whom he ſeeks not for.

This outward forcing men in the worſhip of God, is the ready way to make men diſſemblers and hypocrites before God, and men which wiſe men abhor; the truth of this will be thus demonſtrated; for if they be ſpirituall, true, and willing worſhipers, ſuch as the Father ſeeks for, then what need is there of a conſtraint or reſtraint? ſuch are a law of life to themſelves; but if they be not, then what make they there before him, who calls for the heart, and wiſheth men to look to their ſpirits, for he is a Spirit, and will be ſanctified of all thoſe that draw neer unto him? See Prov. 23. 26. Mal. 2. 15▪ Rev. 10. 3, 4. Then as they are forced upon the Lord againſt his will, and without any warrant from him, ſo are they alſo againſt their own, and therefore although their bodies may be preſent, and through fear of the ſtroke, or hope of reward, may ſeem to conform, yet their hearts and minds not being changed (and the ſtrong holds thereof not being beaten down, as by ſuch carnall weapons they are never likely to be) they I ſay, are abſent, and far from the Lord; ſo then, while their hearts, and confciences, ſtill cleave to their Idols, and yet their bodies are cauſed to conform, what is this but to make men diſſemblers and hypocrites before p. 70God and man? and that it is the way to put men upon the profaning the name of the Lord, is alſo evident; underſtand by name his attributes, word, ordinances, worſhip, they are all profaned by ſuch a perſon that ſtands in need to be forc'd to Religion. See Hag. 2. 13, for him to call upon the name of the Lord, is to profane the name of the Lord, for their prayers are abomination to him, Gen. 4. 26. Prov. 28. 9. Iſay 1. 13. And a calling the name of God or Chriſt upon ſuch, is counted by him a blaſpheming his name. See Rev. 2. 9. 13. 1. 5, 6. and unto the wicked ſaith God, Pſal. 50. 16. What haſt thou to do to declare my statutes, or to take my CoƲenant in thy mouth, Seeing thou hatest instruction, and caſtest my words behind thee? By all which it doth evidently appear, that the ſecond propoſition doth alſo ſtand firm.

A ſixt argument againſt the forcing of men againſt their underſtandings and conſciences, is taken from the prohibition of Chriſt, and ſtands thus.

6. Arg. If Chriſt Ieſus the Lord hath expreſly forbidden his ſervants by ſuch a force to ſeek to conſtrain or reſtrain another mans conſcience, or his outward man againſt his underſtanding and conſcience, in things appertaining to God, although his underſtanding and conſcience be cleerly diſcerned to be erronious and evil, then can no ſervant of Chriſt Jeſus have any liberty, much leſs authority, from him ſo to practiſe; This cannot be denied.

But Chriſt Jeſus the Lord hath expreſly forbidden his ſervants ſo to practiſe, and for the proof hereof, take two or three inſtances, Mat. 15. 14. where Chriſt ſpeaking to his diſciples, touching the Phariſees, who were blind guides, ſeducers, hypocrites, ſtrong oppoſers of Chriſt, yet ſeemingly full of zeal and devotion, and ſuch as brought a vanity upon the worſhip of God, and made his commandements of none effect by their traditions, as appears, Ʋ. 3, 4, 5, 6, 7, 8, 9. of the ſame chapter, yet Ʋ 14. ſaith Chriſt to his diſciples, let them alone, they are blind, leaders of the blind, and ſo leaves them to that ſad event, which is, their falling into the ditch, or periſhing together. See the parable of rhe wheat and the tares, Mat. 13. 24. interpreted by Chriſt himſelf, Ʋ. 37, 38. And he that ſoweth the good ſeed (ſaith Chriſt) is the Son oſ m…n, The field is the world, the good ſeed are the children of the Kingdome (which being ſown by the ſon of man, muſt needs be meant faithful land ſincere-hearted profeſſors of the truth of the goſpell:) But the tares (ſaith he) are the children of the wicked one, and the enemy that ſoweth them is the deƲill, which being the children of the wicked one, and ſown by the devill after the children of the Kingdome, p. 71muſt needs be meant ſuch as crept in unawars, and were ſent in as Paul▪ ſpeaketh, See Gal. 2. 4. to ſpie out the Saints liberties, that they might bring them into bondage, and ſo were formall Profeſſors of Chriſt at the firſt, but afterwards diſcovered to be Hereticks, Schiſmaticks, Apoſtats, Blaſphemers, ſuch as was Hymi…us, Phyle us, Alexander, Demas, and ſuch falſe teachers as Peter ſpeaks of, 2 Pet. 2. 12. That ſhould bring in damnable hereſies, eƲen denying the Lord that bought them, and bring upon themſelves ſwift deſtruction, whoſe pernicious wayes many ſhould follow; by reaſon of whom the way of truth ſhould be evill ſpoken of: but to go on, the harƲeſt, ſaith Chriſt, is the end of the world, and the reapers are no other than the angels; Now the queſtion (for our inſtruction in righteouſneſs) being made by the ſervants unto their Lord, when the tares were diſcovered, whether it was his will that they ſhould go and gather them up, and take them out of the field, his firſt anſwer, Ʋ. 29. is nay, and the reaſon he renders, is this, lest while ye gather up the tares, ye root up alſo the wheat with them; And the next anſwer, Ʋ. 30. is an expreſs word of command, that they ſhould let both grow together in the field, which is the world, and untill the time of the harveſt, which is the end therof, and then his purpoſe is to ſpeak to the reapers, which are not men but Angels, to gather them up, and bind them in bundles to burn them. I ſhall produce but one inſtanee more to ſhew that our Lord Jeſus forbids ſuch a practice as this among his Diſciples or ſervants, 2. Tim. 2. 24, 25, 26. The ſerƲant of the L Lord, ſaith Paul, in the word of the Lord, muſt not strive, but be gentle unto all men, apt to teach, not to ſtrike, patient in meekneſs, instructing thoſe that oppoſe themſelƲes; which word ſignifieth a ſetting a mans ſelf in an oppoſition to the truth in a more than an ordinary manner, even by way of covenant or reſolution of ſpirit, yet are they ſtill to be waiting with meekneſs upon them, if God at any time will giƲe them repentance to the acknowledgement of the truth, that they may recoƲer themſelƲes out of the ſnares of the deƲil, who are taken captiƲe by him at his will.

Another argument that there can be no warrant from Chriſt for ſuch a practice as this, is taken from ſuch expreſſions of his, wherein he ſhews his diſlike thereof, and it ſtandeth thus.

7. Arg. If Chriſt Jeſus the Lord have ſharply reproved and checked his ſervants when he hath eſpied ſuch a ſpirit as this but breaking forth in them, then can no ſervant of his have any countenance, much leſs authority from him ſo to practiſe.

But the firſt is true, he hath ſharply reproved them when he eſpied p. 72ſuch a ſpirit as this but breaking forth, witneſs his words Luke 22. 24 25. &c. Joh. 18. 10, 11. Mat. 26. 51, 52, 53. 54. & Luke 9. 46, 47. & 49, 50. & 52, 53, 54. 55 56. where it is ſaid, when the Samaritans perceived that Chriſts face was towards Ieruſalem, they did ſo envy him for Ieruſalems ſake, which was the place of Gods worſhip, that they would not receive him nor afford unto him ſuch common curteſie as belonged unto ſtrangers; for which diſcurteous repulſe of their Lord and maſter, James and John in a prepoſterous zeal judged, that they deſerved to dy, and thereupon moved the queſtion to Chriſt in theſe words, verſe 55. Wilt▪thou that we command fire to come down from heaven and conſume them? but what is the anſwer of Chriſt? it is ſaid, he turned, and rebuked them, ſaying, ye know not what manner of spirit ye are of, They were ſcarce awar that they were hereunto moved by no other ſpirit than the ſpirit of Antichriſt, for ſaith he, The Son of man is not come to deſtroy mens lives, but to ſave them, and if he came into this world to ſave mens lives, and not to deſtroy them, and will have his Servants to learn of him meekneſs, and mercy, and to be as he was in this preſent evil world, I ſay, if he came to ſave mens lives, even the rebellious, then no ſervant of his can have any authority from him for ſuch caſes as theſe to deſtroy them.

The laſt Argument ſtandeth thus.

8. Arg. That which of it ſelf is inconſiſtent with the civil peace, liberty, proſperity, and ſafety of a Place, Commonwealth, or nation, no ſervant of Chriſt Jeſus can have liberty, much leſs authority from his Lord to do

But this outward forcing of men in matters of conſcience towards God to believe as others believe, and to practiſe and▪ worſhip as others do, cannot ſtand with the Peace, Liberty, Proſperity, and ſafety of a Place, Commonwealth, or nation. Therefore no ſervant of Chriſt can have any liberty, much leſs authority ſo to do.

The firſt propoſition can ſcarce be denyed if theſe things be conſidered, ſci. That Chriſt Jeſus the Lord is the Prince of Peace, Iſa. 9 6 Heb▪ 7. 2. and the more a man is made partaker of, and led by the Spirit of the Lord, which is the Spirit of Peace, the more peaceable and quiet is he like to be towards all men with whom he hath to do, for this Prince of Peace hath given expreſs command unto all his Servants, who are the Children of Peace (in whoſe hearts his word ſtands, with power, as the word of a King) to be at peace among themſelves, 1 Theſ. 5 13. To live in peace, 2 Cor. 13. 11. To follow peace with all men, Heb▪ 12. 14. To ſeek peace and enſue it, 1 Pet. 3. 11. To follow after thoſe p. 73things that make for peace, Rom. 14. 19. If it be poſſible as much as in them lyeth to have peace with all men, Rom. 12. 16. Yea not to ſeek their own, but every man anothers wealth, 1 Cor. 10. 24. To ſeek the peace of the place, where God hath bounded his habitation, yea, and to pray unto God for it, and for the rulers thereof, Jer. 29. 7. 1 Tim. 2. 2. By all which it doth evidently appear, that that which of it …elf cannot ſtand with the peace and proſperity of a place, and nation, that can no ſervant of Chriſt have by the authority of this Lord, unleſs by a juſt judgement from him upon the rulers of this world for giving their power, and ſword, to the beaſt, thus to be abuſed and made drunk with the blood of the Saints, which his tender heart cannot but avenge upon themſelves, and upon the Nations for their loving to have it ſo.

And as for the ſecond Propoſition, which is this, that this outward forcing of men in matters of conſcience towards God to believe as others believe, and to practiſe and worſhip, not as themſelves (but as others) are perſwaded, cannot ſtand with the peace, liberty, proſperity, and ſafety of a Place, Nation, and Commonwealth; this will as plainly appear in the examination of each particular thereof.

And firſt, it cannot ſtand with the peace of a Commonwealth; for as there could be no peace expected in the Iſrael of old, ſo long as that harlot Jezabel (who thirſted after innocent blood) could at her pleaſure obtain the ſeal and power of the King, to effect her bloody deſign upon the ſervants of the Lord, who withſtood her Idolatrous Prieſts, and that Idolatrous way and worſhip which they had ſet up, ſo likewiſe as long as that ſpirituall Jezabell among thoſe that account themſelves the Iſrael of God, (who is ſeen in Rev. 17. 3. to ride upon that ſcarlet-coloured beaſt, and to own her ſelf as the City and ſpouſe of that great King, the King of Saints, ſo long I ſay as ſhe) can by her glorious deckings and ſplendours, ſo deceive and allure the Kings and Rulers of the earth, to commit fornication with her, and to give their ſword and power to the beaſt that bears her up, there can be no expectation of peace in the earth, but ſtill of wars, and rumours of wars, untill mens hearts fail them: for ſo long as there is an outward force or power to be had to maintain and uphold the carnall intereſts and advantages of ſome upon religious accounts, and to perſecute others, who for conſcience ſake towards God, dare not, yea cannot conform to their way, What hopes are hereby begotten and nouriſhed in ſome? what jealouſies, ſuſpicions and fears in others? what revengfull deſires in moſt? yea, what plottings and contrivings in all? and as a fruit and effect hereof, what riding? running? troubleſome, and tumultuous aſſemblings together, p. 74and …idings? yea, and outragious murderings and bloodſhedings are hereby produced in a Nation, to gain that power and ſword to their party, either to cruſh, ſuppreſs, or cauſe the other to conform, or at the leaſt and beſt to ſave themſelves from being cruſhed, ſuppreſſed, or forced to conformity? But were this ſnare of the deſtroyer and murderer once diſcovered and broken, which is under a ſpecious and religious pretence of doing God good ſervice, to oppreſs and ſlay his innocent ſervants and children, and to force men to that which their minds and conſciences are not perſwaded unto, which is worſe than Idolatry▪ or at leaſt would it pleaſe the moſt high to help the Kings and Rulers of the earth, to take King Davids counſell, Pſal. 2. which is, to kiſs t…e ſon leſt be ang…y, and in his anger ſmite th… glorious Image, (which Nabuchadnezzer ſaw in his dream) Dan. 2. 31, 32, 33, 34. upon his feet, that were part of iron, and part of clay, and ſo break them to peeces, that the iron, the clay, the braſs, the ſilver and the gold be broken to peeces together, become as chaff, and ſo vaniſh away, that there ſhould no place be found for them; And would it pleaſe the moſt high to put it into their hearts, to manage that power and ſword of ſteel which he hath put into their hands (and takes out again at his good pleaſure) ſo that it might onelyonly attend the very thing for which it is beſtowed upon them, which is to do juſtly, and to ſhew mercy, as thoſe that walk (in ſuch eminent places) humbly before the Lord, which are things more pleaſing to him, than ſuch burnt offerings and ſacrifices, although they amounted to thouſands of rams, or ten thouſands of rivers of oyl▪, eſpecially being ſuch as he hath not required at their hands; how ſoon would the earth which now is moved exceedingly▪ reels to and fro like a drunkard, and is removed like a cot… ▪ …ome a quiet and peaceable habitation? for if there were neither fear on one hand, nor hope on the other, that this ſword ſhould be drawn forth to maintain the carnall intereſts of ſome, which they enjoy upon religious pretences, and to ſuppreſs the underſtandings and conſciences of others, to the hazard of their proper and lawfull intereſts and outward enjoyments, and all men ſhould ſee the Rulers as reſolute in this point as Galio was, ſo that men of all ſects and religions, which now are various, were become hopeleſs of any other help to ſupport themſelves and their way, or to draw others thereto, than what by the word of God they can attain unto, how ſoon would theſe tumults ceaſe, the enmity in point of Religion be ſla…n, and all things in peace? and for my part I cannot expect that the ſwords ſhould be beaten into plowſhares, and the ſpears into pruning▪hooks, that nation ſhall not p. 75riſe againſt nation, neither ſhall they learn war any more, which is a thing which the mouth of the Lord hath ſpoken of, untill that be accompliſhed which ſhould occaſion it, which is exp…e… by the Prophet in theſe words. For all people will walk every one in the name of his God, and we will walk in the name of the Lord our God for ever and ever. Micha. 4. 3, 4, 5.

And as this forcing of men for their conſcience ſake, cannot ſtand with the peace of a Nation or Commonwealth, ſo neither can it ſtand with the liberty thereof, as thoſe two inſtances Rev. 13. 10. and 15. 16, 17, together with daily experience, doe lively demonſtrate, in which Scriptures it is plain to be ſeen, that whilſt the Beaſt reigneth, through the power of the Kings of the Eath, all are reſtrained of their liberty, and brought to▪ conformity, they cannot buy nor ſel, unleſs they conform to the Beaſt, no not the great ones. Kings and Rulers themſelves, they ſhall rather ceaſe to be Kings than ceaſe to conform, when once they have given their power to him, for then they have not been able to ſtand before him, as Emperors, Kings, Princes and Governors have by wofull experience (through a ſad hand of God) found to be true. And as by the righteous judgement of God, they that have upon this accompt killed with the ſword, muſt have a time alſo to be killed with the ſword; ſo they that have led into captivity, muſt alſo be led into captivity: ſo that by this it appears, it cannot ſtand with the liberty of a place and Nation.

And that it cannot ſtand with the proſperity and ſafety therof will appear from a twofold conſideration, the firſt whereof is with reſpect to piety, the ſecond to policy.

That which is taken from piety is this, If the matter be duly conſidered and weighd, it cannot be expected but that this outward conſtraint or reſtraint of men in matters of conſcience, & for the worſhip of God (in this preſent evill world, and by the powers therin) much chiefly reflect, and light upon ſuch as being called out of the world, can neither conform to worldly vanities, nor worldly worſhips, but to the pure voice and word of God, and to the teſtimony of Chriſt Jeſus the Lord, which if true, as indeed it cannot be denied, then it will eaſily appear to be both unſafe and unproſperous for a ſtate or nation to be found medling herein, for as much as the Lord of hoſts hath ſaid, he that toucheth you, toucheth the aple of mine eye, Zach. 2. 8. and again, Touch not mine anointed, and do my Prophets no harm, 1 Chron. 16. 22. and King David had well obſerved concerning the Iſrael of old, that the Lord ſuffered no man to do them wrong, but even reproved Kings for their ſakes, Pſal. p. 76105. 14. And if the Lord of hoſts who is full of bowels of compaſſion, be ſo taken with the oppreſſion of the poor, and ſighing of the needy, that …e will not long forbear, but will ariſe, relieve him, and ſet … ſafety from him that puſſeth at him, or would inſnare him, Pſal. 12. 5. ſhall he not much rather avenge his own elect, which give him no r…t, but c…y night and day unto him? Luk: 18. 7. yea, I tell you (ſaith Chriſt) he will a venge them ſpeedily. And now how unſafe and unproſperous it is for a Kingdome, or State, to ly thus open to the vengeance of God, which if it breaks forth is like to overturn, overturn, overturn it as the prophet ſpeaks, Ezek. 21. 25, 26, 27. will not be a hard thing to diſcern.

Again it cannot well ſtand with the proſperity and ſafety of a State, or Nation, upon a politick ground or conſideration. For it beſt ſuits with policy (be the power in the hands of Kings and Princes, but eſpecially of States and Commonwealths) 1. To engage (not only one party or ſect alone, but) all parties therein to the preſent power, and to the ſupporting thereof. 2. To do this (not by giving away any part of the power to any party or ſect to oppreſs or inforce others to their way for their carnal and private reſpects, for that (as hath been ſhewn) is the way to loſe it themſelves, except they conform, yea to be brought to conformity, but to afford its protection equall to all without reſpect unto any, at leaſt in this, … keeping them thereby ſafe, under God, in reſpect of their perſons, names, and eſtates; 3 And to engage them all upon the ſtrongeſt engagements, which are not carnal outward advantage (they being of tentimes ſo far from advancing the ſame, that they prove notable means to make the obſtruction) but this, wherein one man may be as wel aſſured that he ſhall not be forced to another man underſtanding and conſcience, as that another ſhall not be forced unto his. Which indeed is an engagement that is ſtronger than death, the voice of each man… conſcience being to him as the voice of his God; by this means ſhall all parties be deeply obliged to the utmoſt of their lives and eſtates, to bea… up that power, without which they cannot expect to enjoy peace, liberry, and ſafety themſelves, ſo ſhall the rulers alſo have ſomewhat more vacancy to conſider what it is that the Lord of hoſts doth require at their hands, which is to do juſtly, to love mercy, and to walk humbly before the Lord, Mic 6 7. 8. And whereas it is added (every man being ſuch &c.) which is to ſhew that whether ſuch liberty as this ſhould be granted or … in this preſent world, yet it concerns, and alſo well becomes the ſervants of C…t not to alter their courſe, but to be ſtill found keeping the commandments God and the teſtimony of Jeſus, and to beating in mind what is ſaid, Rev.12.11. And they overcame him by the blo…d of the Lamb, and by the word of their teſtimony, and they loved not their lives unto the death; h…kning alſo for his voice, who ſaith Rev. laſt 20. Surely I come quickly, with the like cloſing therewith as there is expreſt. Amen, Even ſo come Lord Jeſus.

FINIS.

End of the text · John Clarke, Ill News from New England (1652)