THE RIGHT WAY TO PEACE shewing the Art of Over-coming one another by LOVE In a Dialogue between a Friend and his Neighbour Humbly presented to the Right Honourable THE LORDS and COMMONS IN PARLIAMENT AND To the whole Nation by their old and faithfull Servant in the Publick THEODORE JENNINGS London Printed for Giles Calvert 1647 THE Right way to Peace shewing The Art of overcomming one another by Love In a Dialogue between a Friend and his Neighbour Friend WELL overtaken neighbour whither away Neighbour I am going to beare Gods Word preached by a very â—â—lous and powerfull Preacher Friend I pray you shew me wherein his zeale and powerfull preaching consisteth Neigh. He deales very sharply against those that dissent from him telling us that such blasphemous Hereticks will corrupt as who are ignorant and saith that like an ill weed they have over-run all the Land but especially the Army Friend Is this all his zeale and powerfull preaching and wherein doth he say those Hereticks do blaspheme Neigh. No he is learned jealous and powerfull in elegant expressions shewing how Christ died for us upon the Crosse and hath justified us from our sins and that if we will beleeve we shall be saved and accepted by his Mediation and Intercession for us unto God the Father Wherein he sheweth us how the blasphemous Hereticks say moreover that they are led by the spirit and that all men that shall be saved must have the Spirit of God and an inward principle of new â—ight and they say they are carried out no further to do or act any thing to God in Jesus Christ then from what they Receive into them by the Spirit and say they have the mind of Christ and do therby know and understand the things of God which otheâ—â—â—â—ithâ—â— do 〈…〉 know and he 〈…〉 were but zealous and faithfull to God and their owne 〈◊〉 they would suppresse these blasphemous Hereticks Friend There are many now adayes that can story out the Gospell with very elegant expressions to catch the ignorant with the â—nticing words of mans wisdom yet these do persecute Gods faithfull one with 〈◊〉 of spirit stirring up others to joyne with them and are not affraid to bring râ—â—ling accusations against them which the Arch-angell 〈◊〉 not do against the Devill Jude 6. and by this manner of teaching they rob God of his honour and the Gospell of its power And unto such the Apostle Paul saith My speech and my preaching was not with the enticing or perswâ—sible 〈…〉 but in demonstration of the spirit and power 〈◊〉 your faith should not stand in the Wisdom of men 〈◊〉 the power of God And therefore Neighbour I pity you for your ignorance in calling his bitternesse zeale and his elegant expression powerfull preaching and I pray such as he is for 〈…〉 subtilty and cruelty in persecuting the Saints and leave 〈◊〉 to God the righteous Judge of all 〈…〉 will 〈…〉 or rebuke them Neigh. I thank you for your plain 〈…〉 me because of my ignorance I would 〈…〉 the truth I pray you 〈◊〉 me the error of 〈◊〉 Friend The 〈◊〉 is in giving Gods 〈…〉 and not Gospell names as Believers 〈…〉 and Brethren all names shewing forth Gods 〈…〉 in Jesus Christ and their 〈◊〉 towards one another 〈…〉 A second 〈◊〉 is 〈…〉 they are led by the spirit and that all men that shall be saved must have the Spirit of God and an inward principle of new light Whereas the Apostle Paul Rom. 8.14 saith As many as are led by the Spirit of God they are the sons of God And vers 9 If any man have not the Spirit of Christ he is none of his Again All Gods people must have an inward principle of new light 2 Cor. 5.17 If any man be in Christ he is a new creature old things are past away behold all things are become new And if all things are become new Gods people must have an inward principle of new light Know therefore that what we receive from the first Adam by generation is old and old things are past away Only what we enjoy in the second Adam by â—â—generation is become new So that there is no truth 〈◊〉 from Gods Word then this that all Gods people are to have an inward principle of new light New in Christ If 〈…〉 Christ he is a new creature And not become new in some things but in all things Behold all things are become new behold it with admiration and pry into it believingly Thou art wholly become new thy light is become 〈…〉 all that is in thee is new Thou art born again John 3.36 1 Pet. 2.2 Ephes 4.23 2 Sam. 16.23 Thou art born of the Spirit Thou art new born Thou art renewed in the spirit of thy mind And if not That light which is in thee is 〈◊〉 and then how great accomplishments soever thou 〈◊〉 of humane learning and wisdom though thou speakest as an 〈◊〉 yet with Aâ—â—itophel thou art but miserable And then as our Saviour saith Mat 6.23 c. If therefore that light that is in thee be darknesse how great is that darknesse A third errour is in his taxing such of Heresie as say they are no 〈◊〉 out to believe or act any thing to God in Christ Jesus then from what they receive into them by the Spirit and that they have the mind of Christ and do thereby know and understand the things of God which others neither do nor 〈◊〉 know Whereas this truth also hath appeared in the 〈◊〉 in all ages and is asserted by the Apostâ—e Paul where he saith We leaving the same spirit of faith 2 Cor. 4.13 according as it is 〈◊〉 I 〈◊〉 believed and therefore I have spoken we also believe and therefore speak Rom. 8.15 and again 〈…〉 received the Spirit of adoption whereby we cry 〈◊〉 Father It is the 〈◊〉 priviledg of the Apostle and all the Saints with him weâ—â—ven we are no further carried out to beleeve or act any 〈◊〉 to God in Christ Jesus then from what we receive into 〈…〉 the Spirit 1 Cor. 6.19 20 Again he saith What know ye not that your body is the Temple of the holy Ghost in you which ye 〈◊〉 of God and ye are not your own For ye are bought with 〈◊〉 therefore glorifie God in your body and in your spirit which are God Again They that are joyned unto the Lord are one Spirit and therefore they have the mind of Christ and do 〈◊〉 know and understand the thiings of God which 〈◊〉 wether do nor can know this most blessed 〈…〉 truth wil clearly appear in the Saints Union with 〈…〉 He that is joyned to the Lord is one Spirit and he 〈◊〉 Spirit hath the same mind and therefore hath 〈◊〉 Christâ—t is an impression of the same Spirit that maltâ—â—â—â—â—â—â—â—ness in the Spirit of the Beleever with Jesus Christ 〈…〉 what the Lambs mind is in giving glory to God the 〈◊〉 and hath been the mind of
the Saints in all ages 〈…〉 suffering days of the victorious Saints For the Scripture 〈◊〉 they that had gotton the victory over the beast Rov 15.2 3. and 〈◊〉 image and over his mark and over the number of his 〈◊〉 stood on the sea of glass having the hurps of God And they sing the song of Moses the servants of God and of the 〈◊〉 So that you plainly see that the Saints and Moses and the Lamb are al of one mind they sing the same song with the lamb in all ages And although none know the mind of the Lord that he may instruct him yet many even all the Saints know the mind of the Lord and are instructed by him for they 〈◊〉 receive the things of the Spirit of God and know and understand the things of God and have the mind of Christ which others even all others who receive the Spirit of the wâ—â—ld and are called the naturall man have not neither do not 〈◊〉 know or receive the things of the Spirit because they are Spiritually discerned as it is writen Eye hath not seen 1 Cor. 2.9 c. nor as heard neither have entred into the heart of man to wit 〈◊〉 man who is here opposed to the spiritual the things which God hath prepared for them that have him But God 〈◊〉 revealed them 〈…〉 by his Spirit for the Spirit searcheth all things 〈◊〉 the deep things of God Now we have received 〈…〉 spirit of the world but the Spirit which is of God that we might know the things that are freely given to 〈◊〉 of God But the 〈◊〉 man receiveth not the things of the Spirit of God for they are foolishness unto him neither can be know them because they are spiritually discerned But he that is spiritual judgeth or disceâ—â—â—â—h all things yet be himself it judged 〈◊〉 of 〈◊〉 man For who hath 〈◊〉 the mind of the Lord that he may or shall instruct him But we 〈◊〉 the 〈◊〉 of Christ His last Error is his teaching his 〈◊〉 that if they were but zealous and faithful to God and their own 〈◊〉 they would suppress these 〈◊〉 this 〈…〉 first to judg those breathren for whom Chirst dyed not in an ordinary way but with the highest 〈◊〉 and 〈◊〉 of spirit for he knoweth that those whom he 〈…〉 will with the Apostle 〈…〉 That after the way which they call Hereâ—â—◠〈…〉 the God of our father beleeving all things which are 〈…〉 and the Prophets Acts 24.14 15 16. And have hope towards God which the 〈◊〉 also allow that there 〈…〉 of the 〈…〉 And 〈…〉 have always 〈…〉 god and towards men Rom. 14.3 4. 11 12 23. For whether 〈…〉 the Lord or whether 〈◊〉 dye we dye 〈◊〉 Lord whether we have therefore or dye we are the 〈◊〉 I 〈◊〉 with the Apostle Paul say 〈◊〉 all such 〈…〉 his own master he standeth or falleth 〈…〉 shall confess to God 〈…〉 bling block or an occasion to fall in his brother way which such Ministers do inâ— notable manner by calling Gods 〈◊〉 ones blasphemous Hereticks And Secondly by stirring up their hearers unto solition under pretence of zeal and faithfulness unto God and their own 〈◊〉 to suppress them but tel me by what means you 〈…〉 would have them suppresse Neigh. I shal tel you what I heard reported of one of these Ministers that week when the Parliament and their Speakers were driven away by that Riotous insolency of those 〈◊〉 from Westminister to the Army How he was seen to go from house to house unto those members that were 〈◊〉 in that Junto during the Parliaments absence And the Lords day following being the first of August one that was in his Congregation the proceedings of the Londoners the Apprentions and that Junto for the prayed God to turn the hearts of the 〈◊〉 and that they and those that were fled unto them would take example by the Parliament for so he was pleased to call them and by the Citizens of London to live in godliness unity and peace and prayed also that the Country might come in to the timely â—yd and relief of the City whereby I suppose that these zealous would have their hearers to use all possible means by the dint of the sword to oppose and suppress such whom they asperse with Blasphemy and Heresie as an acceptable service thereby to procure peace from God unto the Land as it is written The time cometh that whosoever killeth you will think that he doth God service and therefore shew me by what rule you pitty such who are bent against you with such error and rancor that if it were possible they would 〈◊〉 your name not sparing any cost or design 〈◊〉 by the sword or any ways to do it Friend I shal satisfie you one of the Old and New 〈◊〉 both by precept and example that we are to pitty to pray for and to do good to our 〈◊〉 〈…〉 and love 〈…〉 and put the gainsayers to silence I pray therefore proceed Frien. In the Law Levit. 19.18 it saith Thou shalt not avenge nor bear any grudg against the children of thy people but thou shalt love thy neighbour as thy self I the Lord. Here we have the duty of love in the extent of it doing our enemies no evil loving them as our selves and we have the command and example from Jehovah the Lord I am the Lord therfore my comand example are unquestionably to be obeyd Secondly Our Lord Jesus Christ makes out this truth in the Gospel most clearly saying But I say unto you Mat. 5.44 c. Love your enemies bless them that curse you do good to them that hate you pray for them which dispitefully use you and persecute you That ye may be the children of your Father which is in heaven And he giveth the reason why we should follow Gods example from other convincing Arguments although that were enough That he is our Father which is in heaven Ye we are to observe him in his gracious workings towards all men upon the earth For he maketh his Sun to rise on the evil and on the good and sendeth rain on the just and on the unjust Again he appealeth unto the testimony of our consciences from the entireness of our faith and love in singleness of heart doing what we do unto the Lord and not unto men looking for our reward from God only For if ye love them which love you what reward have ye Do not the Publicanes the same And if ye salute your brethren only what do you 〈◊〉 Do not even the Publicanes do so And then we have the highest rule and clearest demonstration of a Christians love in our Fathers perfection Be ye therefore perfect as your Father which is in heaven is perfect Again We have the example of Elisha in the Old Testament bidding the King of Israel set bread and water before his enemies 2 King 6.22 23. the Syrians that they may eat and drink and go to
they esteem their liberty and in their hearts they are turned back into Aegypâ— they lust to follow their old manners in life and Religion seeding upon garlick and omons and do loath those pure and heavenly dispensations of spiritual truth where with we are sed dayly and call the spiritual food light manna desiring to live in darkness and consusion in their own understandings despising rejecting and persecuting the Lord Iesus in his members and therefore they are spiritually called Sodom and Aegypt where also our Lord was crucified but tho Lord faith unto all such he wil smite them with the pestilence and difinherit them and it may be so because of their great wrath and hatred against the Lords people who are very dâ—â—â— and render unto him * Exo. 4 22. 19.5 Zech 2.8 Ephes 5.30 1 Cor. 12.12 6.17 2.16 ult 1 John 2.27 Psal 105.14.15 They are his first born his pecâ—â—dâ—â—â—-treasure and jewels and who so toucheth them toucheth the apple of his eye they are flesh of his flesh and bone of his bone they are one body and have one spirit and the mind of Christ having the same annoynting God hath repâ—â—â—ed Kings for their sakes saying Touch not mine annainted nor do nay Prophets no harâ—â— And yet some who are their servants act most against them for about five years fince December next a messenger of special trust in the Parliament service going in at the head quarters at Winsor was by a Lievt of Drâ—goons and some of his company then with him in the Parliament service surprized and driveâ— back to Sloâ—gh where the said Lein took the State Letters from him brake them open Communicated them to ethers and kept them together with the messenger in ducance all night Some of the Kings forces then quartering at Maidenhead and the Leiut at Horton near Winsor Most part of the night being spent in Carowsing of healths ribaldry songs and discourses between him and his Souldery Mean while one of his company told the messenger that he knew no reason of the War between the King and the Parliament except it were to exhaust the treasure and strength of a generation of Tub-preachers who at present disturbed all things in the Parliament the Army in London and in the whole Kingdom and he said these Tub-Preachers intended to abolish the book of Common-prayer to put down Organs in the Minsters and did preach in houseâ— persâ—â—uring Gods faithful Ministers with imprisonment and named Doctor Oldsworth and some others And said that when these Tub-men were brought lâ—w he did not doubt but the King the Army and the Parliament would agree in one for they were all of one Religion and would suppress all who were contrary unto them The said messenger procured the said Leiut to be taken into custody the next morning until he should be tryed by a Counsel of War for his said fact He did also faithfully declare the whole business before a Committee oâ— Lords and Commons and the Militia of London at Haberd shers Hall And the last year one who had been very lavish in speaking reproachiully against the Parliament the Kingdom and this their Army taxing them with Heresy and Blasphâ—â—â—y urging it without any distinction in much bietemess against the godly party in general being asked what he thought of divers eminent Preachers together with other Christians who were then nominated unto him being persons unblameable and suitable to the Gospel both for their Doctrine and Conversation He answered that those and all such as they were were the vilest of all men the basest and very worst of all the rest and that they would make them appear to be so unto all men very shortly but God hath disappointed them and some of the chielest of them who had brought up an evil report upon our parliament their Army and the rest of Gods people â—â—rring up the multitude to murmur and practise evil against them have died of the plague before the Lord Num. 14 37. v. 20. even as they did who stirred up Israel to murmur against Gods instruments even Moses and Aaron whereas the Parliament and their Army also are likewise instruments in Gods hand to accomplish his own work Hab. 2 3. even his great work in Gods due time For the vision is yet for an appointed time but at the end it shall speak and not lye though it tarry waite for it because it wil surely come it wil not tarry No not so much as one day beyond the appointed time Exod. 12.41 Heb. 10.38 Now the just shal live by faith but if any man draw back though unbelief my soul saith the Lord shal have no pleasure in him But let us not cause to entreat the Lord to forgive the iniquity of this people that according unto the greatness of his mercy the wrath may be removed the nation cured Neighbour Seeing we must now part I pray shew what goods means ought all and each of Gods people to use for the removing of Gods Judgments and the setling of a well grounded peace personal and national Frien. I shal conclude this point with some short observations out of these Scriptures Righteousness exalteth a nation but sin is a shame to any people Prov. 14.34 Cap. 10.9 He that walketh uprightly walketh surely but he that perverteth his way shal be known These Scriptures concernes the duty of each particular person Righteousness and uprightness go hand in hand and they cannot be severed Righteousness more generally relateth to men of authority who sit at the stern of Government to guide the publick in a right course by executing justice and judgment to every one in an even and just ballance but as righteousness relates to each particular Christian being the subject in whom it is it floweth from an inward principle of the holy Ghost in a sanctified heart and is one of the pillars of Gods Kingdom which consisteth in righteousness and peace and joy in the holy Ghost Rom. 14 17 18 For he that in these things serveth Christ is acceptable to God and approved of men Here is peace passing all understanding and acceptation with God yea this righteousness secureth and comforteth us with joy unspeakable in the holy Ghost so powerfully from within acting that outwardly also which is approved of men who seeing our good works even as a light shining before them do glorifie our Father which is in heaven the righteous have a promise to be kept in the way even in Gods way for * Prov. 11.3.5 6 the integrity of the upright shal guid them yea the righteousness of the perfect shal direct or rectifie his way and shal deliver them such do love God sincerely and have not only a promise of present grace but of a future supply thereof Eph. 6.24 and ver 5 6. Grace be with all them that love our Lord Jesus Christ in sincerity sincerity puts the heart into a righteous frame and keeps it