Ill newes from New-England, or, A nar[r]ative of New-Englands persecution wherin is declared that while old England is becoming new, New-England is become old : also four proposals to the Honoured Parliament and Councel of State, touching the way to propagate the Gospel of Christ ... : also four conclusions touching the faith and order of the Gospel of Christ out of his last will and testament, confirmed and justified / by John Clark ...

The Testimony of John Clarke, Obediah Holmes, and John Crandall, Prisoners at Boston in New-Eng∣land, concerning the faith and order of the Gospell of Christ Iesus the Lord, as the same was laid down in four Conclusi∣ons, 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, par∣ticularly, 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 testi∣mony clearly, and plentifully witnessed and confirmed by the Scrip∣tures of Truth; for First, that God raised him from the dead, ap∣pears 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 live∣ly hope of the glory of God, in an inheritance, incorruptible and undefiled, that fadeth not away, and is reserved in heaven for them,

see 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 onely 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 Pro∣phets to men compare the 2 Cor. 1. 21. 1 Io. 2. 27. with Rev. 5. 10. 19. 10. I say he is not onely a Christ, but that he might ap∣pear 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 eve∣ry 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 domini∣on, 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.—

[He is the Anointed Priest; none to, or with him in point of at¦tonement] 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 Re∣formation, 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 consi∣der, 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 Re∣conciliation, and therefore the word that in the 5 Rom. 11. is ren∣dered 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 par∣ties, and if the parties were men, peradventure there might be∣found a man to mediate; but the enmity lies not so much between man and man, or between men and Angels, good or bad, but be∣tween 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 re∣conciliation 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 re∣maining, 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 excee∣ding

great 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 enmi∣ty 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 a∣against 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 ha∣teth 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 ungodli∣nesse, 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 crea∣ture, and by reason thereof, he will not be pleased with thou∣sands 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 at∣tonement, to slay the enmity, and so to make peace? The ans∣wer will be the same, That no man (that is meerly so, no nor

Angel) in Heaven, nor in Earth nor under the Earth is either wor∣thy, 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, Ob∣lations, 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 remem∣brance, 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 gli∣stering 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, con∣secrated

with 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 of∣fered 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 me∣mediator of that better covenant, even that which is established upon the best and absolute free promises, which are to pardon their* 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 un∣to* 1.2 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 de∣signed 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 Instru∣ction.]

That he is the Anointed Prophet, or a Prophet Anointed with the Spirit of Prophecie above his fellow Prophets, and a Teacher immedi∣ately 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

the other Prophets of God were such as did bear witness to him, or* 1.3 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 Pro∣phet* 1.4 from among their Brethren like unto thee, and will put my words in his mouth, & he shall speak unto them all that I shall com∣mand him, and it shall come to pass, that whosoever will not hear∣ken 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 Bap∣tist, who came in the spirit of Elias, and was, saith Christ, more* 1.5 than a Prophet, so that among those that were borne of Women be∣fore 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 Testimo∣ny 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 mea∣sure 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 res∣pect both to the matter and efficacy. 1 For the matter of instructi∣on, he that cometh from above being also in the bosome of the Fa∣ther, 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

spake 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 up∣on Earth, he past by the wise and learned Rabbies, and called the illite∣rate 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 un∣derstanding 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 al∣so 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 excel∣lency of matter, and efficacy in teaching, it well suites with

Christians to be still cleaving close to this Prophet, and conclu∣ding 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 confes∣sion 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 e∣nemies 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 mani∣fest 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 Cor∣ner-stone

that 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 orde∣ring with respect to the worship of God, the household of Faith, will evidently appear if the nature of the household of Faith, the wor∣ship 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 are* 1.6 bought with the price of his blood, knit together in one by his Spi∣rit, founded wholly upon himself, built up by him to be a holy habitation of God, and therefore not in the least measure to be defi∣led 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 comman∣ding and ordering in this matter, who is the only begotten of the Father, came out of, and yet is, in his bosome, and hath de∣clared 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 wor∣shippers shall be led from truth to truth, untill they be brought into all truth. And if the nature of the commanding and orde∣ring power, that suits both with the worship, and with the wor∣shippers, which the Father of Spirits seeks for be also considered, which

is 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 com∣manding 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 onely 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 ac∣knowledge they had not Dominion over mens faith, and therefore de∣clare 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 in∣structing those that oppose themselves, or as the word imports, that set themselves by covenant in opposition to that living Lord. And where∣as it is declared in the testimony, that this houshold of faith was purcha∣sed by his blood as Priest, instructed and nourished by his Spirit as Pro∣phet, &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 com∣mands of this Lord Jesus Christ.] That this commandment of Jesus is by way of dipping, and as it were by drowning, overwhelming, or

burying in water, and not by sprinkling with water, appears many waies.

1. In that although there be frequent mention made of that ap∣pointment of Christ in his Last Will and Testament, yet is it ne∣ver 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 pro∣per 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 there∣fore when mention is made of baptizing, there generally followeth that word the preposition (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which is commonly translated in, or into, which suits with dipping, and not the preposition (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 wilder∣ness, 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 Ae∣gyptians 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 ren∣dred 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,

or 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 car∣nall 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 Phi∣lips baptizing the Eunuch; It is said, They went both down into the wa∣ter, 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 ascend∣ed, 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 Ordi∣nance it self, for it is such an ordinance as whereby the person that sub∣mitteth 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 onely through faith he now pro∣fesseth 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 where∣by the person that submitteth thereto, doth hereby visibly and cleerly re∣semble the buriall of Christ, and his being buried with him, so as in

respect of the old man, the former lusts and conversation, like the Egyp∣tians, 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; there∣fore.

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 resurrecti∣of 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 per∣formed 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 onely person that is to be baptised with that visible baptism or dip∣ping of Jesus Christ in water] That a visible disciple or Scholar of Christ, one that manifesteth himself to have heard him, to have been

taught 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 onely 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 onely. 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 Nati∣ons, 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 un∣taught. But to such as first were taught, and were ordained, by the

immortal 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 be∣ing 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, e∣ven 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 cal∣led by the holding forth the word of salvation by Jesus Christ, as ap∣pears in the words, for they that gladly received his word were baptized; and they only; for they that were baptized were added, and continued to∣gether 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 contra∣ry; 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 co∣venant of Grace which doth ingratiate the soul into, and gives it an in∣terest 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 pro∣mise

which they which believed in Christ, and obeyed him, should ac∣cording 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 prophe∣cyed 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 appoint∣ment 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 A∣postle spoke these words to them, they could not be looked upon as be∣lievers, forasmuch as they being prick'd at the heart, and only convin∣ced 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 A∣postle replies, repent, and be baptized in the name of Jesus for the re∣mission of sinnes; and to conceive that by their children were meant in∣fants 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 pro∣phecy 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 ca∣pable 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 chil∣dren no otherwise than to all that are a far off, which if taken in the ge∣nerall cannot be understood but with respect to the general promise, which is to pour forth his Spirit upon all flesh, but if with the restricti∣on, which is, even as many as the Lord our God shall call, then, parents

and 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 peculi∣ar 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 Sama∣ria, 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 Eu∣nuch seeing the water, asked what should let him to be baptised, Phi∣lip intimates that although he had been taught, yet the want of a mani∣festation 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 Cris∣pus 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 can∣not 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 mo∣ther.

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 ta∣ken from the order which the Spirit of Christ laies down, faith and bap∣tism, 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

house, 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 du∣ly considered, for in his last will and testament we shall find it thus recor∣ded, when our Lord was about to be gone, he gave order unto his Apo∣stles, 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 Eng∣lish 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 Fel∣lowship, 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 com∣mand, 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 plan∣ted 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 con∣clude 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 disci∣ples or Scholars of Jesus, and believers in Christ, and afterwards have

bin 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 com∣ming 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 com∣mandments, 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 ex∣alt, 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 chil∣dren 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 com∣mandments, 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 appoint∣ments, will clearly appear.

1. Out of the words of the Lord himself. See Iohn 14. 15, 16,

17. 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 ap∣pear; 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 af∣ter, 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 bap∣tised, 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▪ A∣postles, waiting in the appointment of their Lord at Jerusalem, received and were filled with that holy Spirit, with power according to promise.

See 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 en∣joied 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 pro∣mise 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 them∣selves, 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 li∣ving Lord, so is it also clear, that his Will is not to be added to, or ta∣ken from, compare Gal. 3. 15. with Rev. 22. 18, 19. which not∣withstanding 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,

that if it be far from the intention of men (who are but weak and foo∣lish 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 o∣ther 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 be∣stowed 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 exceed∣ing great countenance, and rich reward which this Lord will bestow up∣on 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,

but asked him questions, yea made objections against what was delive∣red, 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 exhortati∣on 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 ther∣of, 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 a∣nother

is a breach of that Law of Love in a very high degree. There∣fore.

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 decla∣red 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 do∣mineering, 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 ra∣ther 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 dis∣like 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 spi∣rit, 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. There∣fore, &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 ab∣sence: 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

restrain 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 furnish∣ed 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 liber∣ty, 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 law∣giver, and that they are blessed that do his commandements, yea, so blessed, that the Apostle saith he is become the author of eternall sal∣vation to those that obey him, and that he is also the Judge unto whom

the 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 gi∣ven them; all which, as so many arguments, will prove the first propositi∣on.

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 car∣nall 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 there∣fore if he speaks to such persons as these Galatians were (that had recei∣ved such power from the Lord) touching a cutting off, which is a busi∣ness that belongs to a sword, it would be too carnall an understanding

of 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 Na∣tions, 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 ano∣ther 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, whe∣ther 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, al∣though in smaller differences, but how much less in things that do so vast∣ly 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 perse∣cuted 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,

theservant 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 con∣science 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 in∣tended 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 understan∣ding, 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 man∣naged 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 follow∣ing 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 reserv∣ed (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

also 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 wor∣shippers 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 con∣science in the worship of God, &c. doth presuppose one man to have do∣minion 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 pro∣faning 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 dis∣sembling, must needs be much more abomination to the Lord, so that the first proposition (as I said) cannot be denied.

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

1. This so cing of all to conform in the worship of God, doth pre∣suppose one man ••o have dominion or Lordship over another mans con∣science, for who knows not that the worship of God is a case of consci∣ence, 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 Reli∣gious 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 there∣fore that stand in need to be, and therefore are by outward force com∣pelled 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 con∣fciences, still cleave to their Idols, and yet their bodies are caused to conform, what is this but to make men dissemblers and hypocrites before

God 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 attri∣butes, 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 ef∣fect 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 pa∣rable 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,

must 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, Apo∣stats, 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 per∣nicious 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 pro∣duce 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 spi∣rit, 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 check∣ed 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

such 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 be∣longed unto strangers; for which discurteous repulse of their Lord and master, James and John in a preposterous zeal judged, that they de∣served 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 tur∣ned, 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 in∣to 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, li∣berty, 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

things 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 Is∣rael of God, (who is seen in Rev. 17. 3. to ride upon that scarlet-colour∣ed 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 to∣gether,

and ••idings? yea, and outragious murderings and blood∣shedings 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 mur∣derer once discovered and broken, which is under a specious and reli∣gious pretence of doing God good service, to oppress and slay his in∣nocent servants and children, and to force men to that which their minds and consciences are not perswaded unto, which is worse than Ido∣latry▪ 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 onely 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 thou∣sands of rivers of oyl▪, especially being such as he hath not required at their hands; how soon would the earth which now is moved exceed∣ingly▪ reels to and fro like a drunkard, and is removed like a cot∣••••••••▪ ••••ome a quiet and peaceable habitation? for if there were nei∣ther 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 en∣joy upon religious pretences, and to suppress the understandings and con∣sciences 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

rise 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 accom∣plished 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 Ru∣lers 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 Govern∣ors 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 re∣straint 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.

105. 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 espe∣cially of States and Commonwealths) 1. To engage (not only one par∣ty 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 a∣ny, 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 command∣ments 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.

Notes

• * 1.1

  Heb. 1. 3. 8. 1.
• * 1.2

  Heb. 8. 6. 10, 11, 12.
• * 1.3

  Act. 10▪ 43 Jo. 1. 45.
• * 1.4

  Acts 3. 21. 7. 37.
• * 1.5

  Matth. 17. 12, 13. Matth. 11. 11, 12, 13, 14.
• * 1.6

  Eph. 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.