therein they that cannot interpret it by the other four nor yet by the Commission it self nor by the Commissioners faithful observance thereof in all other instances let them prove if they can these three particulars 1. That Lydia ever had a husband 2. In case she had that ever she had any children by him and if so then in the 3. place that they were not dead or so grown up that they might hear and receive the word gladly as well as their mother 3. A third argument to prove that a visible believer is the person that according to the mind of Christ is to be baptized in water may be taken from the order which the Spirit of Christ laies down faith and baptism in the scriptures of truth putting faith still in the first place witness Mark 16. 15 16. Mat. 28. 19. Heb. 6. Eph. 4. A 4 argument may be taken from the nature of the ordinance and a 5 from Johns Baptism Yea much more might be said to this point but this may suffice And also the only person that is to walk in the visible order of his 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 duly considered for in his last will and testament we shall find it thus recorded when our Lord was about to be gone he gave order unto his Apostles whom he made stewards in his house of the mysteries of God to make him Disciples of all Nations and that such as were so made should then be baptized and so visibly planted into Christ and put on Christ and having so received him should walk in him observing all things whatsoever he had commanded the first thing wherof as touching order was to be added or joined one to another in the fellowship of the Gospel by a mutual professed subjection to the Scepter of Christ and being a company thus called out of the world from worldly vanities and worldly worships after Christ Jesus the Lord which is the proper English of these words the Church of Christ and is in other terms called the Houshold of faith should steadfastly continue together in the Apostles doctrine sci the consolation reproof and instruction thereof in Fellowship sci mutual support both inward and outward in Breaking of bread thereby remembring the death of our Lord whose soul was made an offering for sin as his flesh is meat indeed and his blood drink indeed by the help of the Spirit to nourish our souls and spirits up unto eternal life and in prayer one with and for another And that this is the absolute order which the Lord hath appointed in his last Will and Testament doth evidently appear both by his own precept and command and by the practice of such as first trusted in him and if so then neither infants of daies nor yet such as profess themselves to be believers in Jesus but refuse as a manifestation thereof according to the practice of such as first trusted in Christ to yield up themselves to be planted into the death burial and resurrection of Christ and so visibly to put Christ on as did the Christians of old I say such have no visible right to enter into or walk in the order of the Gospel of Christ and to conclude the point the argument stands thus They and they only have visible right to enter into and walk in the visible order of Christs house and so to wait for his comming whom Christ Jesus himself being the Lord of the house hath appointed and his Apostles being his stewards have approved of But such as first have been taught and made disciples or Scholars of Jesus and believers in Christ and afterwards have 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 comming the second time in the form of a King with his glorious Kingdom according to promise See for a farther confirmation of the last clause in the first Epistle to the Corinthians 1. 7. 1 The 1 10. 2. The. 3. 5. But to proceed He is the person that is also to wait for his Lords sending down from the right hand of his father in the time of his absence the holy Ghost or holy Spirit of promise and all this according to the last will and testament of that living Lord That this living Lord did promise when he left this present evil world that is in a great measure subjected to devils and went to his Father not only to return again but in the time of his absence as a testimony of his great love unto such as are called to be his disciples manifest the same by loving him keeping his commandments and as a teâ—â—imony of his loving acceptance at the right hand his Father to send down the holy Spirit which should be in them as a well-spring of living water flowing forth unto eternall life who being a Spirit of truth and sent by Christ who is the truth which God will exalt shall glorifie him take of him and his and shew unto them and so lead them from truth to truth until he hath brought them into all truth as a comforter or Spirit of comfort shall fill their hearts with joy in believing by bearing witness with their spirits that they are the children of God and by revealing unto them the precious things w ch God hath prepared for them that love him which neither eye hath seen nor ear hath heard neither hath it entred into the heart of man to conceive and as a holy Spirit shall set them apart that are justifyed by the blood of his Son unto the holy God and sanctifie them throughout in soul and spirit and body and as a Spirit of supplication shall help them to speak unto God and as a Spirit of prophecy to speak unto men that this Lord I say did promise unto his disciples who love him and keep his commandments in the time of his absence the presence of such a Spirit as this which hath supplies in him beyond what the â—oul lacks and that therfore they are to wait for this promise and for these supplies in his appointments will clearly appear 1. Out of the words of the Lord himself See Iohn 14. 15 16 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
fact and practice to which I replyed you say the Court condemned me for matter of fact and practice be it so but I say that matter of fact and practice was but the manifestation of my judgment and conscience and I make account that man is void of judgment and conscience with respect unto God that hath not a fact and practice suitable thereunto and for the things contained in my Sentence they are rather collections which the Court was pleased to make and draw from my words than my words themselves nevertheless I do not say they were unduly collected for in truth if the Faith and order which I profess do stand by the word of God then the Faith and order which you profess must needs fall to the ground and if the way you walk in remain then the way that I walk in must vanish away they cannot both stand together to which they seem to assent therefore I told them that if they please to grant the motion under the Secretaries hand I would draw up the Faith and order which I hold as the sum of that I did deliver in open Court into three or four Conclusions which Conclusions I will stand by and defend untill he whom you shall appoint shall by the word of God remove me from them in case he shall remove me from them then the disputation is at an end but if not then I desire like liberty by the word of God to oppose the Faith and order which he and you profess thereby to try whether I may be an instrument in the hand of God to remove you from the same they told me the motion was very fair and the way like unto a disputant and thereupon concluded in my hearing and directed also their speech to me saying because the matter is weighty and we desire that what can may be spoken when the disputation shall be therefore would we take a longer time whereas therefore the time appointed was the next fift day by reason of the commencement which will be the next week and the meeting of the Elders we must defer it now untill the fift day come fortnight and so I told them to be brief I was their prisoner and should at-attend their pleasure so I returned with my keeper to prison again drew up the Conclusions which I was resolved through the strength of Christ to stand in defence of and through the importunity of one of the Magistrates the next morning very early I shewed them to him having a promise I should have my motion for a dispute granted under the Secretaries hand The Conclusions were as followeth The Testimony of Iohn Clarke a prisoner of Iesus Christ at Boston in the behalf of my Lord and of his people is as followeth 1 I Testifie that Iesus of Nazareth whom God hath raised from the dead is made both Lord and Christ this Iesus I say is the Christ in English the Anointed One hath a name above every name He is the Anointed Priest none to or with him in point of attonement The Anointed Prophet none to him in point of instruction The Anointed King who is gone unto his Father for his glorious Kingdom and shall ere long return again and that this Iesus Christ is also The Lord none to or with him by way of Commanding and ordering with respect to the worship of God the household of Faith which being purchased with his Blood as Priest instructed and nourished by his Spirit as Prophet do wait in his appointment as he is the Lord in hope of that glorious Kingdom which shall ere long appear 2 I Testifie that Baptism or dipping in Water is one of the Commandements of this Lord Iesus Christ and that a visible beleever or Disciple of Christ Iesus that is one that manifesteth repentance towards God and Faith in Iesus Christ is the only person that is to be Baptized or dipped with that visible Baptism or dipping of Iesus Christ in Water and also that visible person that is to walk in that visible order of his House and so to wait for his coming the second time in the form of a Lord and King with his glorious Kingdom according to promise and for his sending down in the time of his absence the holy Ghost or holy Spirit of Promise and all this according the last Will and Testament of that living Lord whose Will is not to be added to or taken from 3 I Testifie or Witness that every such believer in Christ Iesus that waiteth for his appearing may in point of liberty yea ought in point of duâ—y to improve that Talent his Lord hath given unto him and in the Congregation may either aske for information to himself or if he can may speak by way of Prophecie for the edification exhortation and comfort of the whole and out of the Congregation at all times upon all occasions and in all places as far as the jurisdiction of his Lord extends may yea ought to walk as a Child of light justifying wisdom with his ways and reproving folly with the unfruitfull works thereof provided all this be shown out of a good conversation as Iames speaks with meekness of wisdom 4 I Testifie that no such believer or Servant of Christ Jesus hath any liberty much less Authority from his Lord to smite his fellow servant nor yet with outward force or arme of flesh to constrain or restrain his Conscience no nor yet his outward man for Conscience sake or worship of his God where injury is not offered to the person name or estate of others every man being such as shall appear before the judgment seat of Christ and must give an account of himself to God and therefore ought to be fully perswaded in his own mind for what he undertakes because he that doubteth is damned if he eat and so also if he act because he doth not eat or act in Faith and what is not of Faith is Sin These Conclusions being seen at least by one of the Magistrates notwithstanding the Message to the prison answer to my self in the Chamber promise by him that came for the Conclusions common report abroad that a disputation was granted the Court broke up and did nothing and the next second day following a Messenger was sent to the prison from the Magistrate with a release to the keeper which having received he speedily put me forth The words of the release follow To the Keeper of the prison BY Virtue hereof you are to release and set at liberty the Body of Mr. Iohn Clarke and this shall be your discharge for so doing Given under my hand the 11th of the 6th Month 1651. WILLIAM HIBBINS To be brief c. Vnderstanding that some friends had laid down the Money although contrary to my Counsell when formerly at severall times and by severall persons I was moved thereunto and perceiving now that the Countries expectation which was not a little raised touching a disputation was utterly frustrate and being
that loved him and kept his commandments and that he intended the same unto other visible disciples that should love him and keep his commandments unto the end of the world will also appear for if the appointment of Christ sci the supper that went before and is exprest chapter the 13. and the prayer of Christ that followed after and is exprest chapter 17. did belong unto them that should believe through their word till he come again then this promise that is so often repeated between doth as well belong unto them as to these but the former is true See Iohn 17. 20. 1. Cor. 11. 26. therefore the later If the consequence be denied it will still be proved out of Christs own words See Iohn 7. 37 38. and the consideration even in reason of Christs exceeding love and tender care towards all his disciples that love him and keep his commandments and their sensible wants of the same supplies of the Spirit will clearly evince it 2. It will clearly appear out of the words of the Apostles of Christ See Iohns interpretation of these words of Christ Out of his belly shall flow rivers of living water This spake he saith Iohn of the Spirit which they that believe on him should receive for the holy Spirit was not yet because Iesus was not yet glorified John 7. 29. See also what they all say with one mouth after they had received this holy Spirit with power whereby they were furnished as Apostles or Embassadors of him that had all power in heaven and earth in his hand to go forth with the embassage of peace into all Nations and could deliver the mind of their Lord unto them in their own language Acts 2. 38 39. Repent and be baptised every one of you in the name of Iesus for the remission of sins ye shall receive the gift of the holy Spirit for the promise is to you and to your children and to all that are a far off as many of all these as the Lord our God shall call sci to repentance from dead works to faith in Christ Iesus to this visible manifestation thereof by being baptised and so visibly planted into the death buriall and resurrection of Christ for the remission of sins 3. This will also appear by the enjoyments of those that first trusted in Christ and visibly manifested their faith and love in and to the Lord by keeping his commandments The Disciples which were also called Apostles waiting in the appointment of their Lord at Jerusalem received and were filled with that holy Spirit with power according to promise 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 enjoied this holy Spirit according to promise See Acts 4. 31. The like may be found among the Saints in Samaria Acts 8. 17. in Ephesus Acts 19. And the same may be found among the Saints that thus put on Christ and walked in him among those that first trusted in him in all places See it in the Romans chap. 5. 5. and chap. 8. at large See it in the Corinthians Epistle 1. chap. 2. 10. 12. and 6. 11. 19. and ch 12. at large In the Galathians ch 3. 2. 4. 6. In the Ephesians chap. 1. 13. In the Philippians chap. 3. 3. In the Colossians chap. 1. 8. In the Thessalonians Ep. 1. chap. 1. 5 6. and chap. 5. 19. This promise is also found true in the litle children that Iohn writes to and is often repeated 1 Iohn 3. 24 4. 13. and in the 2. 27. he speaks unto them after this manner but the anointing speaking of this holy Spirit of promise which ye have received of him abideth in you and such is his supply that you need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lie even as it hath taught you ye shall abide in him And now litle Children abide in him c. And Iude telleth us that the very ground why some that had made a profession of the faith and order of Iesus caused divisions and offences contrary to that doctrine they had received and separated themselves was because they were sensuall not having this Spirit Iude 19 And as all this hath been proved by the last Will and Testament of that living Lord so is it also clear that his Will is not to be added to or taken from compare Gal. 3. 15. with Rev. 22. 18 19. which notwithstanding if any man shall attempt to do let him know this Lord is alive and will ere-long appear sufficiently able to avenge it 3. I testifie that every such servant of Christ Iesus may in point of liberty yea ought in point of duty to improve that talent which his Lord hath given unto him That it is their duty to improve the talent the Lord hath given unto them and that for that end it was also given will appear by those two instances of the Lord himself the first is Mat. 5. 13 14 15. Ye saith the Lord to his Disciples are the salt of the earth the light of the world c. neither do men light a candle and put it under a hushell but on a candlestick whereby he intimates that if it be far from the intention of men who are but weak and foolish in their intentions and actions to sight a candle which is for use and then to put it under a bushell and so make it useless then much further from the purpose and intention of God who is the father of lights to enlighten the spirit of a man which is the candle of the Lord and then to have that light concealed and with-held therefore it follows let your light saith the Lord so shine before men that they may see your good works and glorifie your father which is in heaven The other instance is in the 19 th chapter of Luke 11 12 13 14 15 16. to the 27. verse in which Parable is lively declared by the Lord 1. That that glorious Kingdome of God that shall certainly appear should not so immediatly appear as some thought it should for which end is the Parable spoken verse 11. and the first words of the Parable will prove the same thing for the Noble-man which is Christ Iesus the Lord must first go into a far counâ—ry to receive his Kingdome which is to the right hand of the Father there to sit untill all his enemies become his footstool and so return 2. Here is declared the order in which this Lord left this houshold when he went to receive his Kingdome he bestowed gifts or talents upon them and commands them as his servants in their severall places to occupy till he come
my self requesting also M. Williams to go to Plymouth to know how the case stood so we did and the Magistrates thereof very lovingly gave us a meeting I then informed them of the cause of our coming unto them and desired them in a word of truth and faithfulness to inform us whether Sow-wames were within their Patent for we were now on the wing and were resolved through the help of Christ to get cleer of all and be of our selves and provided our way were cleer before us it were all one for us to go further off as to remain neer ac hand their answer was that Sow-wames was the garden of their Patent and the flour in the garden then I told them we could not desire it but requested further in the like word of truth and faithfulness to be informed whether they laid claim to the Ilands in the Naraganset Bay and that in particular called Acquedneck they all with a cheerfull countenanre made us this answer it was in their thoughts to have advised us thereto and if the provident hand of God should pitch us thereon they should look upon us as free and as loving neighbours and friends should be assistant unto us upon the main c. So we humbly thanked them and returned with that answer So it pleased the Lord by moving the hearts of the natives even the chiefest thereof to pitch us thereon and by other occurrences of providence which are too large here to relate So that having bought them off to their full satisfaction we have possessed the place ever since and notwithstanding the different understandings and consciences amongst us without-interruption we agree to maintain civil Justice and judgement neither are there such outrages committed mongst us as in other parts of the Country are frequently seen The Narrative declares 1. How those three strangers were apprehended imprisoned sentenced and for what 2. How the motion was made for a publique dispute often repeated and promised and yet disapointed 3. How two escaped and the third was cruelly handled 4. How two for taking him but by the hand after his punishment were apprehended imprisoned and sentenced to pay forty shillings or be whipped In their Testimony laid down in four conclusions is opened and proved In the First 1. That Jesus is the Christ i. e. the Anointed Priest Prophet and King of Saints 2. That Christ is also the Lord of his Church in point of ruling and ordering them with respect to the worship of God In the Second 1. That Baptism is one of the commandments of Christ and to continue till he come 2. that visible Believers are the proper subâ—ects thereof 3. That they are as well to wait for the promise of the Spirit as for the presence of Christ. In the Third That every believer ought to improve his talent both in and out of the Congregation In the Fourth That no servant of Jesus hath any authority from him to force upon others either the faith or order of the Gospel of Christ Wherin are produced 8 arguments against persecution for case of Conscience A Faithfull and True Relation of the Prosecution of Obediah Holmes John Crandall and John Clarke meerly for Conscience towards God by the principall Members of the Church or Common-wealth of the Mathatusets in New-England which rules over that part of the World whereby is shewn their discourteous Entertainment of Strangers how that Spirit by which they are led would order the whole World if either brought under them or should come in unto them Drawn forth by the aforesaid John Clarke not so much to answer the Importunity of Friends as to stop the mouthes and slanderous reports of such as are Enemies to the Cross of Christ Let him that readeth it consider which Church is most like the Church of Christ that Prince of Peace that meek and gentle Lamb that came into this World to save Mens lives not to destroy them the Persecuted or Persecuting IT came to pass that we three by the good hand of our God came into the Mathatusets Bay upon the 16 day of the 5th Moneth 51 and upon the 19th of the same upon occasion of businesse we came unto a Town in the same Bay called Lin where we lodged at a Blind-mans house neer two miles out of the Town by name William Witter who being baptized into Christ waits as we also doe for the Kingdom of God and the full consolation of the Israel of God Vpon the 20th day being the first day of the week not having freedom in our Spirits for want of a clear Call from God to goe unto the Publike Assemblie to declare there what was the mind and counsell of God concerning them I judged it was a thing suitable to consider what the counsell of God was concerning our selves and finding by sad experience that the hour of temptation spoken of was coming upon all the World in a more eminent way to try them that are upon the Earth I fell upon the consideration of that Word of Promise made to those that keep the Word of his Patience which present thoughts while in Conscience towards God and good will unto his Saints I was imparting to my Companions in the house where I lodged and to 4 or 5 Strangers that came in unexpected after I had begun opening and proving what is meant by the hour of Temptation what by the Word of his patience and their keeping it and how he that hath the Key of David being the Promiser will keep those that keep the word of his Patience from the hour of Temptation while I say I was yet speaking there comes into the house where we were two Constables who with their clamorous tongues made an interruption in my Discourse and more uncivilly disturbed us than the Pursivants of the old English Bishops were wont to doe telling us that they were come with Authority from the Magistrate to apprehend us I then desired to see the Authority by which they thâ—s proceeded whereupon they pluckt forth their Warrant and one of them with a trembling band as conscious he might have been better imployed read it to us The substance whereof was as followeth BY virtue hereof you are required to go to the house of William Witter and so to search from house to house for certain erronious persons being Strangers and them to apprehend and in safe custody to keep and to morrow morning by eight of the Clock to bring before me Robert Bridges When he had read the Warrant I told them Friends there shall not be I trust the least appearance of a resisting of that Authority by which you come unto us yet I tell you that by virtue hereof you are not so strictly tyed but if you please you may suffer us to make an end of what we have begun so may you be Witnesses either to or against the Faith and Order which we hold to which they answered they could not then said we notwithstanding the Warrant
following meet again at the said William Witters in contempt to Authority you being then in the custody of the Law and did there receive the Sacrament being Excommunicate and that you did Baptize such as were Baptized before and thereby did necessarily deny the Baptism that was before administred to be Baptism the Churches no Churches and also other Ordinances and Ministers as if all were a Nullity And also did deny the lawfullness of Baptizing of Infants and all this tends to the dishonour of God the despising the ordinances of God among us the peace of the Churches and seducing the Subjects of this Commonwealth from the truth of the Gospel of Jesus Christ and perverting the strait waies of the Lord the Court doth fine you 30 pounds to be paid or sufficient sureties that the said sum shall be paid by the first day of the next Court of Assistants or else to be well whipt and that you shall remain in Prison till it be paid or security given in for it By the Court ENCREASE NOWELL And now because his sufferings and the sence which his Soul felt of the Lords Support according to promise is affectionately set forth and commended as a token of his love in a Letter written with his own hand and sent unto those that have obtained like precious faith in London or elsewhere whereby by an experiment which God hath been pleased to give to him and us they may evidently discern that Iesus Christ is in point of tender compassions touching those that confess his name before the Sonnes of men the same to day that he was yesterday that as yesterday so to day it may be said as the sufferings of Christ abound in us so our consolation also aboundeth by Christ so that they which keep the commandements of God and Testimony of Iesus Christ may be hereby incouraged to fear none of those things which they shall suffer before they come nor when they look them in the face and begin the incounter with them be soon weary and wax faint in their minds but faithfully and hopefully expect they suffering for the name of Christ and as Christians that the spirit of their Lord and of glory shall rest upon them The words of his Letter followeth Unto the well beloved Brethren Iohn Spilsbury William Kissin and the rest that in London stand fast in that Faith and continue to walk stedfastly in that Order of the Gospell which was once delivered unto the Saints by Iesus Christ Obediah Holms an unworthy witness that Iesus is the Lord and of late a Prisoner for Iesus sake at Boston sendeth greeting Dearly Beloved and longed after MY hearts desire is to hear from you and to hear that you grow in grace and in the knowledge of our Lord and Saviour Iesus Christ and that your love to him and one unto another as he hath given commandment aboundeth would be the very joy and great rejoycing of my Soul and Spirit had I not been prevented by my beloved Brethren of Providence who have wrot unto you wherein you have my Mind at large and also by our beloved Brother Clarke of Road-Iland who may if God permit see you and speak with you mouth to mouth I had here declared my self in that matter but now I forbear And because I have an experimentall knowledge in my self that in members of the same Body while it stands in union with the head there is a sympathizing Spirit which passeth through and also remain in each particular so that one member can neither mourn nor rejoyce but all the members are ready to mourn or rejoyce with it I shall the rather impart unto you some dealings which I have had therein from the Sons of Men and the gracious supports which I have met with from the Son of God my Lord and yours that so like Members you might rejoyce with me and might be encouraged by the same experiment of his â—ender mercies to fear none of those things which you shall suffer for Iesus sake â—t pleased the Father of Light after a long continuance of mine in death and darknesse to cause life and immortality to be brought to light in my soul and also to cause me to see that this life was by the death of his Son in that hour and power of darknesse procured which wrought in my heart a restless desire to know what that Lord who had so dearly bought me would have me to do and finding that it was his last will to which none is to adde and from which none is to detract that they which had faith in his death for life should yeeld up themselves to hold forth a lively consimilitude or likenesse unto his death buriall and resurrection by that Ordinance of Baptisme I readily yeelded thereto being by love constrained to follow that Lamb that takes away the sins of the World whither soever he goes I had no sooner separated from their assemblies and from Communion with them in their worship of God and thus visibly put on Christ being resolved alone to attend upon him and to submit to his will but immediately the adversary cast out a flood against us and stirred up the spirits of men to present my self and two more to Plymouth Court where we met with 4 Petitions against our whole company to take some speedy course to suppress us one from our own Plantation with 35 hands to it one froÌ„ the Church as they call it at Tantoâ— one from all the Ministers in our Colony except two if I mistake not and one from the Court at Boston in the Mathatusets under their Secretaries hand whereupon the Court straitly chargeth us to desist and neither to ordain Officers nor to Baptize nor to break bread together nor yet to meet upon the first day of the week and having received these strait charges one of the three discovers the sandy foundation upon which he stood who when the flood came and the wind blew fell yet it pleased the Father of mercies to whom be the praise to give us strength to stand to tell them it was better to obey God rather than man and such was the grace of our God to us-ward that though we were had from Court to Court yet were we firmly resolved to keep close to the rule and to obey the voyce of our Lord come what will come Not long after these troubles I came upon occasion of businesse into to the Colony of the Mathatusets with two other Brethren as Brother Clark being one of the two can inform you where we three were apprehended carried to the prison at Boston and so to the Court and were all sentenced what they laid to my charge you may here read in my sentence Vpon the pronouncing of which as I went from the Bar I exprest my self in these words I blesse God I am connted worthy to suffer for the name of Iesus whereupon Iohn Wilson their Pastor as they call him strook me before the Iudgment
golden Altar that is before the Throne and must be mingled and perfumed with much sweet incense out of the golden censer that is in the Angell of the Covenants hand and the smoke of the incense must ascend with their prayers before God out of the Angels hand Rev. 8. 3 4 so that in this point they are nothing yea lesse and worse than nothing but Christ is the very power of God in this point the substance of all those shadowes and what he did in reference to the work of attonement and reconciliation he doth it substantially and effectually both on Gods part and mans for he hath both natures in himself and by reason thereof is an apt Mediator fit to interpose between both to make reconciliation for he is declared to be the Son of God wholly without sin consecrated 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 offered up himself without fault to God his Father the just for the unjust so that by one offering he hath consecrated for ever them that are sanctified so that there is no more need of offering for sin see Heb. 9. 4. comp with 10. 14. 18. and is now entred not into the Holy places made with hands but into Heaven to appear in the sight of God for those that beleeve through him and not with the blood of others but with his own blood whereby their consciences are purged from dead works to serve the true and the living God see Heb 9. 26. 14. yea and there remaineth and is set down at the right hand of the throne of the Majesty in the highest being the memediator of that better covenant even that which is established upon the best and absolute free promises which are to pardon their 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 unto them so in the ministry of reconciliation Christ is by his Spirit in man shedding abroad the love of God in his heart and thereby slaying his enmity by which means he is reconciled to God so that whom he blesseth being the High Priest and Captain of our salvation shall be blessed indeed see Acts 3. 26. By all which it doth appear to be a truth that there is none to him in point of attonement to make reconciliation between God and Man And now that there is none with him in that great work neither person nor service is also as evident God the Father hath designed him alone in that businesse that no Flesh might glory in his presence see Acts 4. 11. 12. 1 Tim. 2. 5. Colloss 1. 20. 1 Cor. 1. 29. And Paul tels the Galatians who were about to joyn circumcision and so works with Christ in this point of acceptance with God that then Christ should not profit them and that they were faln from grace see Gal. 5. 23. He is the Anointed Prophet none to him in point of Instruction That he is the Anointed Prophet or a Prophet Anointed with the Spirit of Prophecie above his fellow Prophets and a Teacher immediately sent from God from Heaven see Io. 9. 17. Luke 24. 19. Heb. 1. 9. Ioh. 3. 2. 13. 6. 38. 16. 28. And that there is no Prophet to him will evidently appear for all the other Prophets of God were such as did bear witness to him or 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 Prophet from among their Brethren like unto thee and will put my words in his mouth he shall speak unto them all that I shall command him and it shall come to pass that whosoever will not hearken unto my words which he shall speak in my name I will require it of him And Ioh. 3. 30 31. He must increase saith Iohn the Baptist who came in the spirit of Elias and was saith Christ more than a Prophet so that among those that were borne of Women before him there was not a greater and I must decrease he that cometh from above saith he is above all he that is of the Earth is Earthly and speaketh of the Earth he that cometh from Heaven is above all and what he hath seen and heard that he testifieth and no man receiveth his Testimony he that hath received his Testimony hath set to his seal that God is true for he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him and as these great Prophets thus witness to Christ so the voice that is heard from Heaven by Iames Cephas and Iohn do confirm their testimony that there is no Prophet to him for when upon the Mount Moses and Elias appeared talking with Christ and Peter would have three Tents or Tabernacles one for Christ one for Moses and another for Elias that so no doubt at some times and in some cases he might be hearkning to them immediataly upon the motion and as an evident manifestation of a dislike thereof they both vanished and a cloud overshadow'd them all and Christ being the Prophet only remaining there comes a voice out of the cloud which said This is my wel-beloved Son in whom I am well pleased hear ye him Mat. 17. 5 6 7. And now that there is none to him in point of instruction will also appear with respect both to the matter and efficacy 1 For the matter of instruction he that cometh from above being also in the bosome of the Father must needs be above all in his matter of instruction for what he hath heard and seen in the Fathers bosome that he Testifies and speaketh the very words of God yea declareth and maketh known God himself being the bright breaking-forth of the Fathers glory which was that which Moses that great Prophet did so much desire to behold and could not obtain it and hence it is that it is said his hearers were astonished at his Doctrine concluded no man ever 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
who are such worshippers as he seekes for who as a Lord faithfull over his house before his departure gave order thereto commanded his Servants to watch and to hold fast till he come and in his absence being at the right hand of his Father is mindefull to shed abroad of that holy Spirit of Promise whereby the true worshippers shall be led from truth to truth untill they be brought into all truth And if the nature of the commanding and ordering power that suits both with the worship and with the worshippers which the Father of Spirits seeks for be also considered which 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 commanding power that suits herewith must speak to the heart and spirit of a man then is there no Lord in this matter to Christ Jesus the Lord who speaks to the heart in the Spirit and his words are as commands from the head to the members which conveigh together spirit and life to obey them by reason of which his commands are not grievous for where the Spirit of this Lord is there is liberty and they by beholding the glory of the Lord are transformed into the same Image from glory unto glory by the Spirit of the Lord 2 Cor. 3. 17 18. And that there is none with him he is the 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 acknowledge they had not Dominion over mens faith and therefore declare this to be the express mind of God that the servants of this Lord must not strive as if they were Lords but be patient in meekness instructing those that oppose themselves or as the word imports that set themselves by covenant in opposition to that living Lord. And whereas it is declared in the testimony that this houshold of faith was purchased by his blood as Priest instructed and nourished by his Spirit as Prophet c. this will all evidently appear to be true Acts 20. 28. John 16. from the 7. to the 16. 1 Cor. 2. 9 10 11 12. Rom. 8. John 1. 2. 26 27. Rev. 2. 11. 17. 29. 2 Thes 14 15. 1 Cor. 11. 2. and 1. 7. And so is the first part of the testimony by the word of God confirmed and justified 2. I testifie that Baptism or dipping in water is one of the commands of this Lord Jesus Christ That this commandment of Jesus is by way of dipping and as it were by drowning overwhelming or burying in water and not by sprinkling with water appears many waies 1. In that although there be frequent mention made of that appointment of Christ in his Last Will and Testament yet is it never expressed by the word that may be rendred rantism or sprinkling but by the word that is rendred baptism or dipping 2. In that the word by which it is so frequently exprest doth in proper English signify to dip to plung under water and as it were to drown but yet so as with safety so that the party as to the manner may be drowned again and again see the instance of Naaman he dipp'd himself seven times in Jordan 2 Kings 5. 14. and to this sense of the word at least in that place both the Greek Latine and English Churches agree 3. In that the phrase in which there is mention made of such an appointment of Christ doth necessarily import such a thing and therefore when mention is made of baptizing there generally followeth that word the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly translated in or into which suits with dipping and not the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies with and so suits with sprinkling And therefore it may be as well rendred I baptize you in water and he shall baptize you in the holy Spirit Mar. 1. 8. as it is rendred Iohn did baptize in the wilderness and in the River of Jordan verse 4 5. or that Iohn was in the Spirit on the Lords day Rev. 1. 10. and they were baptized in the cloud and in the Sea 1 Cor. 10. 2. yea it may as well be rendred I baptize or dip you into water as it is rendred they were casting a net into the Sea Mar. 1. 16. for the words are the same and it would be an improper speech to say Iohn did baptise with the wilderness and they were casting a net with the sea 4. That this appointment of Christ is by way of dipping and not sprinkling appears in that for the resemblance and likeness hereunto the Israelites passing under the cloud and through the sea where the Aegyptians that were their Lords and commanders their pursuers and enemies that sought their destruction were drowned left behind and seen no more is by the holy Spirit called a baptism 1 Cor. 10. 1 2. they were baptized in the cloud c. Where observe it is not here rendred with the cloud and with the Sea as in the other place Mark 1. 8. with water because it suits with sprinkling although the word be the same but in the cloud and in the Sea which suits with dipping 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 carnall eie overwhelmed and drowned and yet truly saved and safe from their enemies 5. That this appointment of Christ was not by sprinkling but by dipping or putting the person into or under the water appears by Philips baptizing the Eunuch It is said They went both down into the water both Philip the baptizer and the Eunuch that was the person to be baptized and being there in the water Philip baptized or dipper him in that water as John did Jesus in the river of Jordan and then it is said as they descended or went down into the water so they ascended or went strait way up out of the water see Acts 8. 38 39. Mat. 3. 16. mark the expression And Jesus when he
was baptized went up straitway out of the water therefore had he been down in the water 6. That this appointment of Christ was not by sprinkling but by dipping or as it were a drowning appears in that Iohn the Baptizer his work being to baptize remains in the wilderness by the river of Iordan and afterward in Aenon and the reason that is rendred by the Spirit of God why there he abode was because there was much water there which need not have been if that appointment could have been performed by sprinkling and not by dipping See Luke 3. 2 3. Iohn 3. 23. 7. That this appointment of Christ was not to be performed by sprinkling but by diping c. appears from the nature of the Ordinance it self for it is such an ordinance as whereby the person that submitteth thereto doth visibly put on Christ Iesus the Lord and is hereby visibly planted into his death holding forth therein a lively similitude and likeness unto his death whereby onely through faith he now professeth he hath escaped death and is in hope to obtain life and peace everlasting and so to have fellowship with him in his death as to be dead with him and thereupon to reckon himself to be dead indeed unto sin Sathan the law and the curse See Gal. 3. 27. Rom. 8. 2. 3. 5. 7 8. 11. 1 Cor. 15. 29. But the planting of a person into the likness of death is no waies resembled by sprinkling but by dipping it is lively set forth and demonstrated therefore 8. This appointment of Christ sci Baptism is an ordinance whereby the person that submitteth thereto doth hereby visibly and cleerly resemble the buriall of Christ and his being buried with him so as in respect of the old man the former lusts and conversation like the Egyptians to be taken out of the way and seen no more See Romans 6. 4. 6. Col. 2. 12. But sprinkling doth no way lively resemble the buriall of Christ or the persons being buried with him as dipping doth therefore 9. This appointment of Christ sci Baptism is an ordinance wherby the person that submitteth thereto doth visibly and lively hold forth herein the resurrection of Christ declares him whose life was taken from the earth to be alive again who although he died and was buried yet was he not left in the grave to see corruption but was raised again and behold he liveth for evermore and as hereby he holds forth the resurrectiof Christ so doth he also his own being planted into the likeness therof so as to reckon himself to be in his soul and spirit quickned and risen with Christ from henceforth to live unto God the fountain of life and to Christ Iesus the Lord who died for him and rose again and so to walk in newness of life in this present evill world being also begotten unto a lively hope that in the world to come he shall be raised and quickned both in soul and body to a life everlasting See Rom. 6. 4 5. 8. 11. Acts 8. 33 35 36. Col. 2. 12. Rom. 8. 11. 1 Cor. 15. 29. 1 Pet. 1. 3. but sprinkling doth no way lively resemble the resurrection of Christ or the souls or bodies rising or being raised by him as the way of dipping doth Therefore this appointment of Christ was and still is to be performed by way of dipping or putting the person into or under the water and not by sprinkling And that this dipping in or into water in the name of Iesus is one of the commandments of this Lord Iesus Christ doth evidently appear Mat. 28. 19. Mark 16. 15 16 compared with Acts 2. 38. 41. 8. 36. 38. and 10. 47 48. And that it is also to be observed by all that trust in Christ as other of his commands as he is the Lord untill he come again is likewise expresly manifested to be his will Mat. 28. 20. Gal. 1. 7 8. Jude 3. 2 Tim. 2. 2. Col. 2. 5 6. Rev. 2. 25. 3. 11. Hold fast till I come Rev. 22. 14. 19. Heb. 12. 25. But to proceed That a visible believer or disciple of Christ Jesus that is one that manifesteth repentance towards God and faith in Jesus Christ is the onely person that is to be baptised with that visible baptism or dipping of Jesus Christ in water That a visible disciple or Scholar of Christ one that manifesteth himself to have heard him to have been 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 Nations and baptize them so that if the question should have been made Lord whom shall we baptise of the Nations among the Jews and Gentiles his answer was given in the words before and he would have given no other you shall baptize amongst the Nations Jews and Gentiles such as first have been taught and by teaching have been made my disciples so Mar. 16. 16. Go ye into all the world saith the Lord and preach the Gospel to every creature to the Gentiles as well as the Jews he that beleeveth and is baptized shall be saved c. So that if the question here again should be propounded who among the religious and strict Jews and the loose and profane Gentiles should be baptised the answer is plain those to whom the Gospel first hath been preached and they through that Gospel have also believed 2. By the practice of the Commissioners who were faithful unto their Lord and to the charge which he gave them and the argument stands thus Such as the faithful Apostles and first Commissioners of Christ Jesus the Lord administred this ordinance of baptism unto such and such only ought to be made partakers thereof But the Apostles and first Commissioners of Christ administred not this ordinance unto carnal babes infants of daies such as are by the testimony of the Scriptures declared to be conceived in sin to be brought forth in iniquity and being born of the flesh to be but flesh and so by nature the Children of wrath one as well as another being also untaught But to such as first were taught and were ordained by the immortal seed of the word to be born
pre-suppose to have power over his spirit and conscience to cause it to conform likewise or else he cannot attain unto his Religious intent 2. This is but a forcing of servants and worshipers upon the Lord and I say at the best for it is more likely to force worshipers from him And this will cleerly appear because the true worshipers and such as the fathe seeks for are such as worship him in Spirit and in Truth See John 4. 23 24. who having received from Christ the Spirit of life and love have his word stand in their heart as the word of a King so that thereby they become a willing people to do him service and stand not in need of such outward force to compell them thereto they therefore that stand in need to be and therefore are by outward force compelled to the worship of God to the faith and order of the gospel of Christ they I say are such servants and worshipers as are forc'd upon the Lord whom he seeks not for This outward forcing men in the worship of God is the ready way to make men dissemblers and hypocrites before God and men which wise men abhor the truth of this will be thus demonstrated for if they be spirituall true and willing worshipers such as the Father seeks for then what need is there of a constraint or restraint such are a law of life to themselves but if they be not then what make they there before him who calls for the heart and wisheth men to look to their spirits for he is a Spirit and will be sanctified of all those that draw neer unto him See Prov. 23. 26. Mal. 2. 15 Rev. 10. 3 4. Then as they are forced upon the Lord against his will and without any warrant from him so are they also against their own and therefore although their bodies may be present and through fear of the stroke or hope of reward may seem to conform yet their hearts and minds not being changed and the strong holds thereof not being beaten down as by such carnall weapons they are never likely to be they I say are absent and far from the Lord so then while their hearts and confciences still cleave to their Idols and yet their bodies are caused to conform what is this but to make men dissemblers and hypocrites before 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 attributes word ordinances worship they are all profaned by such a person that stands in need to be forc'd to Religion See Hag. 2. 13 for him to call upon the name of the Lord is to profane the name of the Lord for their prayers are abomination to him Gen. 4. 26. Prov. 28. 9. Isay 1. 13. And a calling the name of God or Christ upon such is counted by him a blaspheming his name See Rev. 2. 9. 13. 1. 5 6. and unto the wicked saith God Psal 50. 16. What hast thou to do to declare my statutes or to take my CoVenant in thy mouth Seeing thou hatest instruction and castest my words behind thee By all which it doth evidently appear that the second proposition doth also stand firm A sixt argument against the forcing of men against their understandings and consciences is taken from the prohibition of Christ and stands thus 6. Arg. If Christ Iesus the Lord hath expresly forbidden his servants by such a force to seek to constrain or restrain another mans conscience or his outward man against his understanding and conscience in things appertaining to God although his understanding and conscience be cleerly discerned to be erronious and evil then can no servant of Christ Jesus have any liberty much less authority from him so to practise This cannot be denied But Christ Jesus the Lord hath expresly forbidden his servants so to practise and for the proof hereof take two or three instances Mat. 15. 14. where Christ speaking to his disciples touching the Pharisees who were blind guides seducers hypocrites strong opposers of Christ yet seemingly full of zeal and devotion and such as brought a vanity upon the worship of God and made his commandements of none effect by their traditions as appears V. 3 4 5 6 7 8 9. of the same chapter yet V 14. saith Christ to his disciples let them alone they are blind leaders of the blind and so leaves them to that sad event which is their falling into the ditch or perishing together See the parable of rhe wheat and the tares Mat. 13. 24. interpreted by Christ himself V. 37 38. And he that soweth the good seed saith Christ is the Son os mâ—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 deVill 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 Apostats Blasphemers such as was Hymiâ—â—us Phyle us Alexander Demas and such false teachers as Peter speaks of 2 Pet. 2. 12. That should bring in damnable heresies eVen denying the Lord that bought them and bring upon themselves swift destruction whose pernicious wayes many should follow by reason of whom the way of truth should be evill spoken of but to go on the harVest 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 V. 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 V. 30. is an express word of command that they should let both grow together in the field which is the world and untill the time of the harvest which is the end therof and then his purpose is to speak to the reapers which are not men but Angels to gather them up and bind them in bundles to burn them I shall produce but one instanee more to shew that our Lord Jesus forbids such a practice as this among his Disciples or servants 2. Tim. 2. 24 25 26. The serVant 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