The Vindication of the Royal Commission of King Jesus, Treatise
THE VINDICATION Of the Royall Commission of KING JESUS.
He which saith J know him, and keepeth not his Commandements, (beleive, and be dipped, Marke 16.16.) is a lyar and the truth is not in him, 1 John 2.4.
HE which doth any thing doubtingly, is condemned in himselfe: For whatsoever is not of faith is sin, Rom. 14.23. You therefore that are stronge, ought to informe the weake, ye that are mighty in the Scriptures, ought to instruct the ignorant: Least through your neglect you destroy him, for whom Christ dyed, Rom, 14.15. Oh that the learned of the Ministry (that are in Covenant with our Parliament Worthies, and the whole English Nation, for a Reformation agreable to the Word of our good God: And to Extirpate Popery, Prelacy, superstition, scisme, Heresy, and whatsoevr shall be found contray to sound Doctrine, and the power of godlynes) would rightly informe me, and resolve me this case of conscience, before it be condemned for Scisme, and Heresy; and my selfe for holding of it, be adjudged an Heretique; least for the neglect, that Judgment befall the Kingdome (that Mr. Case a member of the Synod threatned) viz. that the Sword should goe through the Land to avenge the quarrell of the Covenant: as his Sermon in print testifieth, pag. 27.
That which God hath joyned together, no man ought to seperate.
But Faith and Baptisme (or more properly Dipping) God hath hath joyned together.
Therefore Faith and Baptisme (or Dipping as the Originall renders it) no man ought to seperate.
Major is evident, Mat. 19.6. what God hath joyned together let no man put asunder. To this Mr. Perkins subscribeth (in the case of the unlawfulnesse for private persons to Baptize) in his Comentary on Galat. 3. c. 27. p. 262. n. 45.46.47.48.
Minor is evident, Mar. 16.16. Beleive, and be Dipped. Acts 8.11.36.37.38. …6.15.33.34. Gal. 3.26.27. Ephes. 4.5.
Oh that the learned English Ministrie would enforme me (least my blood like Abels crie loud to heaven, for vengance for not satisfying a troubled conscience, that long hath laboured vnderunder this burthen) How J shall admit, or consent to the admittance of the Infant of a Beleiver to be made a visible member of a particular Congregation of Christs body; and Baptize, viz. Dippe it, before it be able to make his confession of his Faith and Repentance: Least J consent to seperate what God hath joyned together; and make my selfe accursed, Gal 1.7.8. And be rejected of all the Churches of Jesus Christ as scismaticall, Rom. 16.17.18. Marke them which cause diuisions and offences, contrary to the doctrine which ye have learned and avoyde them: For they are such as serve not our Lord Jesus Christ, but their owne bellys, and by good words and faire speches deceive the hearts of the simple: For J speake only of visible receiving in of Members of particular Churches of Jesus Christ; and not of invisible; secret things belong to God, revealed things to vsus, Deut. 29.29.
It is acknowledged, and confessed; that faith is required of men of yeares, that are to be admitted into a particular Congregation of Christs Body: But not in Infants who come from the loynes of beleiving parents. For they argue thus; As Abraham and his seed were circumcised, so the Beleiver and his seed must be baptized. Now I doe earnestly desire the Learned and faithfull in the Land (that are in (Covenant for a Reformation) to shew me what word of Christ they have to warrant this their consequence (seeing the Word of Christ according to our Covenant ought to dwell richly in us, to decide this controversie, Col. 3.16.) For my part I know none; though Antichrist hath, instance the Decree of Pope Innocentius the third, Decret. Gregor. lib. 3. tit. 42. c. 3. as Dr. Willet in his Synopsis Baptismi, de baptismo Infantium citeth.
That whereas Circumcision (by the Commandement of God) was conferred vponupon the Infants aswell as the Elder sort: So Baptisme also which succeedeth in roome thereof, and is more generall to men and women must be conferred to both: vid. Infant, aswell as Elder sort.
Now because I have taken a Protestation, to oppose all Popery, and popish Innovations, I doe deny this popish consequence, for these ensuing Reasons.
1 For the Circumcising of Infants, there was a precept from God to enjone it, Gen. 17.11. An example that Abraham circumcised Isaac the eight day, as God commanded, Gen. 21.4.
2 A prefixed day, to wit, the eight day, Gen. 17.12. he which is eight dayes old shalbe Circumcised.
3 A penaltie imposed, the vncircumcised man-child whose flesh of his foreskin is not circumcised, that soule shalbe cut off from his people: He hath broaken my Covenant, Gen. 17.14.
But for the baptizing of Infants into the spirituall House of the new Testament whereof Jesus Christ is Lord, Heb. 3.6. and Head, Ephes. 1.22.23. yea, and King, Mat. 28.18.19.20. and Prophet, Mat. 17.8. Act. 3.22.23. For it is not the voyce of the Church, but Christ in the Church, that we have covenanted to hearken vntounto, as Mr. Case his Sermon testifieth, pag. 48.43.
Now there is no precept from this glorious Head, King, and Prophet to command it, nor any example in all the New Testament of any Beleivers Infant Baptized or Dipped; if there be, let the most learned in the Land shew it, and I will acknowledge I am in an errour and recant it.
2 Neither is there any day appoynted when it shall be Dipped.
3 Nor any penaltie imposed (for it is Election saveth the Infant dying yongue and not Baptisme as Papists fonly teach, Rom. 9.11. For the Children being not yet borne neither having done good nor evill, that the purpose of God according to Election may stand, not of workes, but of him that calleth. 11. It was said the Elder shall serve the yonguer: 13. As it is written Jacob have I loved, and Esaw have I hated.
Thus then I argue against Pope Innocencius the third and all his favorites.
That which is not of faith is a sin to the Church that doth it,
But the Baptizing (or rather the sprinkling) of the Infants of beleivers (as it is used) is not of faith.
Ergo the baptizing (to wit, the sprinkling) of the Infants of Beleivers is a sin to the Church that doth it.
Major is evident, Rom. 14.23. Whatsoever is not of faith is sm.
Minor thus. That which hath no precept, nor example out of the Scriptures for the doing of it, is not of faith.
But the Baptizing (or sprinkling rather) of the Infants of Beleivers hath no precept, nor example out of the Scriptures for doing of it.
Ergo, the baptizing (or rather sprinkling) of the Infants of beleivers is not of faith.
Major is evident: Mat 15, 19. ip Jo. 14.23. In vaine they worship me, teaching for doctrine the Precepts of men. If any man love me he will keep my words. Gal. 1.7. If I or an Angell from Heaven preach any thing, save that ye have received, hold him accursed. 1 Joh. 2.4. To this subscribeth Mr. Perkins in his Coment: Galat. 3.27. in the case of the vnlawfulnesse of private persons to baptise: pag. 262. lin. 48. 49. 50. 51. to wit, whatsoever is not of faith is sin, (now the Administration of baptisme by private persons is without faith; for there is neither precept nor example for in the Word of God.
The Minor I doe earnestly desire the godly learned, and faithfull in the Land, to shew me; or else let them glorifie God in acknowledging the truth, as Mr. Marshall hath lately done in his Sermon Rom. 4.34. that the Sword may not may not goe through the Land for the avenging the quarrell of the Covenant, as Mr. Cases Sermon in print testifieth, pag. 27. 28.
2 Reason, why I oppose this popish consequence of Innocencius the third is this;
That consequence which opposeth many of Gods divine truths contained in the inspired Scriptures is not of faith.
But the popish consequence of baptizing (or rather sprinkling) the Infants of beleivers opposeth many of Gods divine truths contained in the Inspired Scriptures.
Ergo, the popish consequence of baptizing (or rather sprinkling) of the Infants of beleivers is not of faith.
Major is evident: Esa. 8.20. To the Law and the Testimony; If they speake not according to this word, it is because there is no light in them Ro. 16.17.18. Gal. 1.7.8. 1 Tim. 6.3.4.5. 2 Joh. 9.10.11.
Minor is evident: 1. Because this popish consequence of the baptisme (or rather sprinkling) of the Infants of beleivers doth put an Infant into a state of grace and remission of sinnes, before calling: whereas calling in the Scriptures is the first meanes, by which God doth evidence to his Elect (whom he loved in Christ before the world began, 2 Tim. 1.9.) the riches of his love in pardoning their sinnes, and in giving them an inheritance among them which are sanctified by faith in Christ Jesus Ac. 26.18. Ro. 8.30. Heb, 9.15.
Because this popish consequence of the baptizing (or rather sprinkling) of the Infants of Beleivers doth constitute them visible members of the paricular Congregation of Christs body before calling, which opposeth the written Word, 1 Pet. 2.9. yee are a chosen generation, a royall preisthood, an holy Nation, a peculiar people, that you should shew forth the virtues of him that hath called you out of darknesse into this marvelous light. 10. v. which in time past were not a people, are now the people of God; which were not vnderunder mere y, but now have obtained mercy, Ro. 1.6.7. 1 Cor. 1.2.
3. Because this popish consequence, of the baptisme (or sprinkling) of the Infant of Beleivers doth make the materials of the spirituall House of the New Testament whereof Jesus is Head, Ephe. 1.22.23. to consist of dead stones; which opposeth the Inspired word, 1 Pet. 2.5. Ye as lively stones are built vp a spirituall House, an holy preisthood, to offer vp spirituall sacrifices acceptable to God through Jesus Christ our Lord.
4 Because this popish consequence of the Baptisme (or sprinkling) of the Infants of Beleivers vpholdeth a Nationall Chucrh-state (as Circumcision did of old) which opposeth the Scriptures, Rev, 1.20. The seaven Candlestickes which thou sawest, are seaven Churches. To this Mr. Thomas Goodwin subscribeth: instance his Sermon preached before the Parliament on Zechary 4:6. Natinall Church but one Candlesticke, the particular Churches seaven Candlestickes, &c.
5. Because this popish consequence of the Baptisme (or rather sprinkling) of the Infants of Beleivers doth instate all the Infants of the beleeving Gentiles to be borne in a Covenant of grace, and to have a right to a promise of life in Christ Jesus: as Mr. Tho: Wilson affirmed in his Sermon at Maidestone, that the Covenant made Gen. 17.7.8.9.10.11.12.13.14. is a Covenant of Grace, which is a greater priviledg, then belonged to the seed of Abraham and Isaac after the flesh; and is opposite to the eternall truth of God, Rom. 9.9. For they are not all Israell, which are of Israell, v. 7. Neither because the seed of Abraham are they called children: But in Isaac shall thy seed be called, 8. v. that is, they which are the children of the flesh they are not the children of God, but the children of the Promise they are accounted for the seed, Gal. 3, 9.26.28.29. Rom. 9.9.10.11.12.13.
6 Because this popish consequence of the Baptizing (or rather sprinkling) of the Infants of Beleivers declareth that grace is entayled to generation, and not to regeneration; which doth contradict the word of Christ, John 3.5.6. That which is borne of the flesh is flesh; and that which is borne of the spirit is spirit; marvell not that I say vntounto you, that you must be borne againe.
7 Because this popish consequence of the Baptisme (or rather sprinkling) of the Infants of Beleevers holdeth forth, that all the Infants of the beleeving Gentiles have a right to a promise of life in Christ Jesus before faith received, which opposeth the written Word, Gal. 3.21. The Scriptures concludeth all vnderunder sin, that the promise by the faith of Jesus Christ might be given to them that beleive, Joh. 1.12. as many as received him to them he gave power to be called sons of God even to them that beleive in his name: 13. which were not borne of blood, nor of the will of the flesh, nor of the will of man, but of God.
8 Because this popish consequence of the Baptisme (or rather sprinkling) of the Infants of Beleivers holdeth out, that the Infants of Beleivers may be saved by their parents faith, which is opposite to the sacred word, Heb. 2.4. The just shall live by his faith, Gal. 3.11.
9 Because this popish consequence of the Baptisme (or rather sprinkling of the Infants of Beleivers endangers to bring the Administrators of Infants Baptisme vnderunder a dreadfull curse for entituling the word seed, or children to have right to Baptisme, that God hath not added, Rev. 11.28. If any shall adde to this thing, God shall adde to him the plagues written in this Booke. Gal. 1.9. If any preach vntounto you any other Gospell, then that yee have received, Mar. 16.16. let him be accursed: and so discovereth him to be of the evill one, a liar Joh. 8.44. As wise Agur admonisheth, Pro. 30.6. Adde not thou to his wods, least he reprove thee; and thou be found a liar.
10. Because this popish consequence of Baptising (or rather sprinkling) of the Infants of Beleivers (as the Pope enjoyneth all his preists, that receive power and jurisdiction from and vnderunder him) first to Baptize (or rather sprinkle) them) and then to teach them: which doth flatly oppose the Commission granted by King Jesus to his Disciples, Mar. 16.15. Goe yee into all the World, and preach the Gospell vntounto every creature: He which beleiveth, and is Dipped, shalbe saved.
11 Because this popish consequence of the Baptisme (or sprinkling) of the Infant of a Beleiver declareth, that the Infants of Beleivers are the subjects of Baptisme before faith and repentance is manifested, and confesse, which contradicteth the inspired Scriptures, Act. 2.38. Repent, and be Dipped everie one of you in the name of Jesus for the remission of sinnes. Act. 8.36. See here is water, what hindereth, but that I may be Dipped. 37. If thou beleivest with all thyne heart, thou mayst. He Answered, I beleive Jesus is the Sonne of God, &c.
12. Because this popish consequence of the sprinkling of the Infants of Beleivers doth vniversally oppose the order of Christ Jesus granted by his commission, Mat. 28, 19. Goe yee and Disciple all Nations, Dipping them in the name of the father, sonne, and holy spirit,: And the practice of the Apostolicall Churches, Act. 2.41. they which gladly received the Word, were Dipped, Act. 8.12.36.37.38. Act. 10.47.48.16.15.33.
13. Because this popish consequence of the Baptizing (or sprinkling) of the Infants of Beleivers vpholdeth that vnsound doctrine of vniversall Redemption, to wit, that all baptized persons are saved: or else it will necessarily follow, that some may be in a state of grace in their minority, and fall away from grace in their seniority, which is opposite vntounto the sacred Word, Psal. 92.13. Such as be planted in the House of the Lord, shall florish in the Courts of our God, and they shall still bring forth fruit in old age, and be fat and florishing.
14. Because this popish consequence of the baptizing (or sprinkling) of Infants of Beleivers vpholdeth the accursed doctrine of Rome: to wit, that the Sacraments conferre grace ex opere operato by the worke done: Ber, the Minister acknowledgeth, before he sprinkled it (that it was borne in sinne, and a Child of wrath, which is as cleare a truth as any in the Scriptures, Psal. 51.5, Joh. 3.6. Ephe. 2.3.) But when he hath prayed over it, and taken it vp in his Armes, and blessed it, and sprinkled it in the name of the Father, and of the sonne, and the Holy Spirit; then it is regenerate, and borne a new of water: and of the Holy Spirit, and grafted into the body of Christs Congregation, and made a lively member of the same.
15. Because this popish Consequence of the Baptising (or sprinkling) of the Infants of Beleivers opposeth the Kingly and Propheticall Office of Jesus Christ in faith and Order.
First, Christ requireth, that the subject that is to be dipped, be a Beleiver; that is, to be converted to the faith of Jesus Christ through the preaching of the Gospell, Mar. 16.15. Goe yee into the World, preach the Gospell to every Creature: He which Beleiveth and is dipped shalbe saved, Act. 8.12.35.36.37.38.10.44.37.47.48.16. c. 14.15.30.31.32.33.34.
Secondly the Order of Jesus Christ was, that the beleiver, that manifested his faith, and repentance should be dipped, Mat. 28.19. Disciple the Nations Dipping them in the name of the father, the son, and the holy spirit. Act. 2.38. Repent and be Dipped every one of you in the name of &c. Act. 8.12.36.37.38.10.44.47.48.16.14.15.33. Ephes. 4.5. one faith, one dipping.
Oh that the Learned English Ministrie would timely consider, (what a dangerous thing it is to hault betwixt two) and remember Elijah speech, If God be God follow him, if Baal then follow him, 1 Kin. 18.21. Knowing what the Lord Jesus saith; No man can serve two Masters, he will love the one and hate the other, Luke 26.13. to this Paul admonisheth to take heed: For there is no agreement betwixt light and darkenesse, Christ and Belial, the Temple of God and Idols. Oh that you had an heart to obey the voyce that followeth, Come out from amongst them my people, touch not the vncleane thing, and I will receive you, 2 Cor. 15.16.17. Least for contemning the eternall Commission of Jesus Christ (Matth. 28.18.19.20.) yee heare that dreadfull voyce, Luke 19.27. These mine enemies that would not that I should raigne over them, bring them hither, and sley them before me.
As also for contemning his propheticall Office. Seeing the Father from Heaven commandeth vsus to heare his Sonne, Matth. 17.5. The Apostle Peter tels vsus the extent: how farre we should heare him, In all things whatsoevrr he shall say vntounto you. The danger followeth. And it shall come to passe, that everie Soule, that will not heare the voyce of that Prophet, shall be destroyed from amongst the people, Acts 3.22.23 Oh let vsus not feare them that can kill the body, they can doe no more. But let us (my deare Countreymen) feare to displease this Great King and Prophet Jesus Christ, that can cast Body and Soule into Hell, Mat. 10.28.
My third Reason (why I deny this popish consequence) is this.
That Consequence which is upheld by the Traditions of men, is destructive to the Nationall Covenant of England, and Scotland ratified by an Ordinance of Praliament.
But this popish Consequence of the Baptisme (or rather sprinkling) of the Infants of Beleivers is upheld by the Traditions of men.
Ergo this popish Consequence of the Baptizing (or rather sprinkling) the infants of Beleivers is destructive to the Nationall Covenant of England and Scotland, ratified by an Ordinance of Parliament.
Major is evident: Pecause the Nationall Covenant bindeth us to stand for a thorough Reformation in Religion in England and Ireland, in Doctrine, Worship, Discipline, and Government, according to the Word of God, and the Example of the best reformed Churches, which is the primative patterne founded on the Word of the eternall truth, Ephe. 2.20. As Mr. Thomas Wilson a member of the Synod affirmed, when he preached, and pressed, the takeing the Nationall Couanant at Town-mauling in Kent. And to exterpate Popery, Prelacy, Superstition, Heresy, Scisme, and whatsoever shall be found contrary to sound Doctrine, and the power of godlynes, that the Lord may be one and his name one in the three Kingdomes. To confirme the truth of this Covenant, these select portions of holy Scripture beareth record, Esa. 8.20. Rom. 16.17.18. Gal. 1.7.8. 1 Tim. 6.34.8. 2 Joh. 9.10.11.
Minor is as evident, that the Baptisme or sprinkling of the Infants of Beleivers is but a Tradition of men, August. de Bap. contra Donat. l. 4. ch. 23. Origen in Levit. Hom. 8. in Epist. ad Rom. lib. 5. Erasmus lib. 4. de ratione concionandi; saith, That they are not to be condemned, that doubt whether Infants Baptisme were ordained by the Apostles. The Papists themselves from whom we derive the originall of the Baptisme of the Infants of Beleivers, openly professe, that the Baptisme of the Infants of Beleivers is grounded on Traditions, and not on the Scriptures, Bellar. lil. 4. he verbo Dei cap. 9. Mr. Dan. Rogers in his Practicall Catechisme on the two Sacraments saith thus, I take the baptizing of Infants to be one of the most reverend, generall, and vncontrouled Tradition (which the Church hath) and which I no lesse doubt of, then the Creed to be Apostolicall, although I confesse my selfe yet vnconvinced by demonstration of Scripture for it. Now seeing it is confessed by the Learned on both sides, that it is but a Tradition; Oh let it never be said of the Covenanters of England, nor of the Learned Ministrie of our Nation (as Christ said of old of the Pharisies) full well ye reject the Commandements of God, that you may keep your owne Traditions, least the sword goe through the Land to avenge the quarrell of the Covenant: Levit. 26.25. that was made to stand for a Reformation in Doctrine and Worship in England and Ireland according to the Word of God.
4 If Baptisme succeed Circumcision; then to the same persons, vponupon the same Commandement, vponupon the same day, and vnderunder the same penaltie, or els it is no succession. Then it will necessarily follow.
1 That none but males must be Dipped, so all females are excluded, which opposeth the scared Word, Act. 8.12. when they beleived Phillips preaching the things concerning the Kingdom of God, and the name of the Lord Jesus, they were Baptized both men and women.
2 They must be Dipped the eight day: or els the penaltie will follow; the vnbaptized or vndipped Infant shalbe cut off from his people: he hath broaken my Covenant, Genesis 17.14
To reforme any errour crept into the Churches of the Old and New Testament, it was their holy custome to reduce all things to their first Institution, quod primum virum, according to Tertullians judgment: As David in the miscarige of the Arke, 1 Cro. 15.2.12.13. And zealous Josiahs rule (whom the spirit of God so commendeth in Scriptures, that none was the like before him for his Reformation, 2 Cron. 34.31. And as Nehemiah did after his returne from the Babylonish Captivity, Nehem. 10.29. They clave to their Bretheren, their Nobles, and entered into a Curse, and an oath to walke in Gods Law, which was given by Moses the servant of God, and to observe, and doe all the Commandements of the Lord our God, and his Judgments, and his Statutes. So is the reforming of the particular Churches of the New Testament, whereof Jesus is head, King, and Prophet; and (if ever she be rightly brought out of her spirituall Babylonish Captivity) we must reforme as the Lord Jesus hath left vsus a rule, about the regulating of that long spread errour of Lygamie, and Polygamie; refuting the Pharisies (though he had a Toleration by a Law from Moses) with a non fuit fic ab initio, from the beginning it was not so, Mat. 19.7.8, yea and we must so follow the Apostle Paul (as he followed Christ, 1 Cor. 11.1.) in reforming the abuses crept into the Church of Corinth, reducing all to the first Institution, with a what I received from the Lord, that I delivered vntounto you, 1 Cor. 11.23. And not be carried away with the corruptions of evill times, under the specious pretence of Antiquity, Vniversality, Vnity; the three great Pillars of the Roman Hierarchie; looking more after Pope Gregories resolution, that he gave to Austen the Monke and Arch-Bishop of Canterburie, that in case of necessity the Infant might be baptized as soone as it were borne, An. Christi 599. as Mr. Fox in his Booke of Martyrs relateth.
Or what Pope Innocentius the third decreed, Detret. Greg. lib. 3. tit. 42. c. 3. as Dr. Willet in his Synopsis Papismi de Baptismo Infantium recordeth.
Then what the Lord Jesus (that Royall King of the New Testament (by his Commission hath commanded: Mat. 28.28. All power is given me in Heaven and in Earth. 19. Goe ye therefore; and disciple all Nations, dipping them in the name of the father, and of the son, and of the holy spirit: 20. Teaching them to observe all things whatsoever I have commanded you, and loe I am with you alwayes vntounto the ends of the world. Amen.
This Commission is explained by King Jesus himselfe: How his Apostles should disciple the Nations, Mar. 16.15.16. Goe ye into all the World, preach the Gospell vntounto every Creature: 16. He that beleiveth, and is dipped, shalbe saved. To this exposition Mr. Perkins agreeth in his Coment. on Gal. c. 3. v. 27. on the forme of Baptisme; Make them disciples: to wit, Teach men to beleive and repent, and when men beleive and repent, then baptize them.
They which despised Moses Law, and refused to conforme according to the patterne God left them by the hand of his servant Moses (who was faithfull in all his House, Heb. 3.) were ruined, both their Kings and Kingdomes, as appeareth, 1 King 17.5.6.7.8.9, &c. The like hard thing befell Judah, for her corrupting the pure worship, 2 Cron. 36.14.15.16.17.18, &c.
How shall we escape, (if we neglect so great salvation) which at the first began to be spoaken of by the Lord, and was confirmed vntounto vsus, by them that heard him: God bearing them witnesse both with signes and wonders; and with divers miracles, and guifts of the holy Ghost, according to his owne will, Heb. 2.3.4. Seeing the father from Heaven commandeth vsus to heare him, Mat. 17.5. And Peter saith, Moses truly said unto the fathers, the Lord your God will raise vp a prophet from the midst of your brethren like vntounto me; him shall ye heare in all things, whatsoever he shall say vntounto you: And it shall come to passe, that every soule, that will not heare that Prophet, shall be destroyed from amongst the people Acts 3.22.23.
Therefore I say unto you (my dear Countrey-men) Chuse you, whom you will serue, and obey; I and the Saints vnited with me, will serue the Lord Jesus only: as Joshuah told Israel, Josh. 24.15.
My Reasons are these.
1. If the Lord Jesus be not my Prophet to teach me, and the Saints vnited; he will not be our King to protect vsus, Mat. 28.19.20.
2. If he be not our Prophet to teach vsus: he will not be our Preist to interceed for vsus, John 17.20. I pray not for these alone, but for them also that shall beleive in me through their Word.
3 If he be not our prophet to teach us: he will not be our Judge to acquit us, He which rejeteth me, and receiveth not my words hath one that judgeth him, the words that J have spoaken, the same shall judge him in the Last Day. John 12.48.
But if I, and the Saints vnited confesse him, he will confesse vsus before his father, in Heaven: Mat. 10, 32. But if we shall be ashamed of him, and his words, in this sinfull and adulterous generation: he wilbe ashamed of vsus, when he cometh in the glory of his father with his holy Angels, Mar. 8.38.
And what will it profit a man, or any of vsus then; if we should gaine the world, and loose our owne soules? or what shall a man give in exchange for his soule, Mat. 16.26.
For I am assured, it will be said of me (whose eyes God hath opened to discerne this popish corruption,) if I should altogether hold my peace, and for filthy lucre sake, betray the liberty of the Gospell, despising the Kingly and propheticall Office of Jesus Christ, as Christ said once of Judas Iscariot in an other case, Mat. 26.24. Goe thy wayes, it had been good for this man that he had never been borne: And because I received not the love of the truth that I might be saved: for this cause the Lord in Justice will give me vp to strong delusions to beleive a lie, that I might be damned, who beleived not the truth, that I might be saved but had pleasure in vnrighteousnes, 2 Thes. 2.10.11.12. And so justly perish with the Antichristian Synagogue, that denyeth that Jesus is the Christ, to wit, the eternall King, Preist, and Prophet: For they are the Antichrist, that denyeth the father and the sonne, 1 John 2.22.
Thus then I argue in the defence of Jesus my King, and Prophet.
1. That way that Jesus Christ as Head and King hath constituted his Church, that is the way for all Beleevers to take vp, and walke in.
But by teaching the Gospell and Dipping, Jesus Christ as Head and King hath constituted his Church.
Ergo, teaching the Gospell, and Dipping is the way for all Beleivers to take up and walke in.
Major is evident, John 14.6. I am the way, the truth and life, no man can come to the Father but by me, John 10 9. I am the Dore, by me if any enter, he shall be saved, and shall goe in and out and find pasture.
Minor is as cleare, Marke 1.14. Jesus came into Galilee preaching the Gospell of the Kingdome of God: 15. Saying repent ye and beleive the Gospell. 16. He called Symon and Andrew: Follow me, and I will make you fishers of men. Their faith was manifested. v. 18. they streight way left all, and followed him. 20. John 4.1. The Pharises heard, that Jesus made and Dipped more Disciples then John.
That way the Apostles constituted their Churches, that is the way for all Beleivers to take vp and walke in,
But by teaching the Gospell and Dipping, as Jesus by his Commission commanded, Marke 16.15.16.) the Apostles constituted their Churches.
Ergo, teaching the Gospell and Dipping (as Jesus by his Commission, Mar. 16.15.16. hath commanded) is the way for all Beleivers to take vp, and walke in
Major is evident, 1 Cor. 11.1. Be ye followers of me as I am of Christ. Phil. 3.17. Brethren be ye followers of me, and marke them that walke so as ye have vsus for an ensample.
Minor as evident, Goe ye into all the world, preach the Gospel to every creature. Mar. 16.16. He which beleiveth, and is dipped, shall be saved.
Acts 2.38. Repent and be Dipped every one of you in the name of Jesus Christ for the remission of sinnes, and ye shall receive the guift of the holy Spirit.
39. For the promise is to you, and to your children, and to all that are a farre off, even as many as the Lord our God shall call.
Now that neither the Jew, nor his children hath a right to the the promise of life in Christ before calling; it is cleare, if you compare this first Text, Acts 2.39. with Heb. 9.15.
And for this cause Jesus is the Mediatour of the New Testament, that by meanes of death for the redemption of the transgressions that were vnderunder the first Testament, they which are called might receive the promise of eternall Inheritance, Rom. 8.30
Acts 2.41. Then they which gladly received the word were Dipped, and the same Day were added to them (to wit, the 120. persons, Acts 1.15.) three thousand soules.
43. And they continued in the Apostles Doctrine and fellowship, in breaking of bread and prayres, &c. Acts 8.12.10.44.47.48.16.14.15.31.32.33.34
There were women in the first constituted Church after the Apostollicall Order: Acts 1.14. and had a right to the breaking of bread as well as the men.
3 Thus I oppose the Antichristian faction that denyeth that Jesus is the Christ, 1 John 2.22.
They which enter into Church fellowship other wayes, then Jesus Christ and his disciples entered, are theeves and robbers.
But Pope Innocentius the third and his followers entered into their fellowship otherwayes, then Jesus and his Disciples have entered.
Ergo, Pope Innocentius the third, and his followers, that are entered into their Church fellowship are theives and robbers.
Major is evident, John 10.1. He which entereth not by the dore of the Sheepfold, but climeth up some other way; the same is a theife and a robber.
Minor as evident.
They which enter not into their Church-fellowship by teaching the Gospell and Dipping (as Jesus and his Disciples entered) are theeves and robbers.
But Pope Innocentius and his followers are entered into their Church-fellowship not by teaching the Gospell, and Dipping as Jesus and his Disciples entered.
Ergo, Pope Innocentius and his followers that are entered into their Church-fellowship, are theives and robbers.
Major is evident, Mat. 3, 16. And Jesus when he was Dipped went up streight way out of the water; And loe the Heavens were opened vntounto him: and he saw the spirit of God Descending like a Dove, and lighting vponupon him: And loe a voyce from Heaven saying, this is my beloved sonne in whome I am well pleased.
John 1.3.1. J knew him not: but that he should be made manifest vntounto Israell, therefore am I come Baptizing with water: 32.33.
Acts 2.41. Then they which gladly received the Word were dipped, and the same day were added to them (to wit, to the 120. persons amongst which were divers women with Mary, the mother of Jesus Acts 1, 14.15.) three thou-sand soules, and they continued in the Apostles in breaking bread and prayers, Acts 8.12.10.44.47.48.16.14.15.31. doctrine, and fellowship 31.32.33.34.
Minor. I doe desire my deare and native countrey men with their learned Ministrie (that are in covenant with our Parliament worthies, for a thorough Reformation according to Gods Word; And to extirpate all poperie, superstition, scisme, heresie; and whatsoever is found contrarie to sound doctrine and the power of godlines, seriously, and timely to consider with themselves, whether the Congregations in England be constituted by the preaching of the Gospell, and Dipping? as the Lord Jesus the great King and Prophet by his Commission hath commanded and established, Mar. 16.15.16. Mat. 28.18.19.20. or not rather, as the Antichristian popish faction in corrupt times decreed.
That by bethinking themselves, they never side with Antichrist any more, to oppose them that stand up for the gathering of Churches according to the Commission of King Jesus, Mat. 28.18.19.20. as learned Gamaliel advised, least we be found fighters against God, Act. 5.34, 45.36.37.38.39. but rather to become protectors of all such as are resolved to keep their Protestation and covenant according to the oath they have taken (that God may make good his word to our Parliaments, as he promised to Asa, and they in part have found it, 2 Cron. 15.2.) and to depart out of the spirituall and Mysticall Babylon according to Gods call, Rev. 18.4.5. And be vnequally yoaked no more, 2 Cor. 6.14.15.16.17.18. that God may be a father to us, and to our distressed and distracted Land in these bloody dayes; and we may be his sonnes and daughters: And let vsus never forget the words of our deare Redemer, John 14.23. If any man love me, he will keep my words, and my father will love him, and we will come vntounto him, and make our abode with him: Least we bring our soules vnderunder a dreadfull Anathama, Maranatha, 1 Cor. 16.22.
Your pore despised countreyman that is willing to be reformed of any errour; if he shall from the word of the inspired Scriptures be rightly informed (from under the hand of any learned pen) that he is in an errour: Otherwise he is resolved to hold forth this truth in practice, and to stand for a Reformation according to Gods holy word in his native countrey: And to extirpate all heresie, and scisme with the pruning knife of Excommunication (that is not according to sound doctrine, and the power of godlynesse, Rom. 16.17. out of the particular Congregations of Christs body: Though for the maintenance of the said truth, he suffer many hard things by his owne countrey men, as in part he hath done already: yet I am perswaded, that none that love and feare King Jesus will ever consent vntounto it: For I am confident, If I should altogether hold my peace at this time, light would bring up to the pore scattered Saints in England (that have long lay under spirituall Babylonish Captivity) an other way: but I shall perish, and who koweth whether my life were preserved for the discoverie of such a popish errour (as Mordecai told Hester in an other case, Hest. 4.14.) as this.
Search and see, you noble and Hierical English Covenanters, who cause divisions and offences amongst you, Rom. 26.17.18. Gal. 3.8.9. 1 Tim. 6.3.4.5. 2 John 3.10.11. And from such withdraw: Least yee incurre the high displeasure of Great King Jesus, Luke 10.27.
FINIS.
End of the text · Francis Cornwell, The Vindication of the Royal Commission of King Jesus (1644)