practise among those that first trusted in him have you for baptizing of infants who are declared to be but flesh and by nature the Children of wrath one as well as another for rantising and sprinkling them and not baptizing or dipping them for accepting such as were sprinkled with superstitious hallowed water and by the hand of as superstitious consecrated a ministery of Antichrist and for receiving of such as are sprinkled by your selves to the ordinance of baptism as you call it but yet to deny them communion in the Apostles doctrine and in breaking of bread And if you cannot find either precept from Christ or his Apostles or example among those that first trusted in Christ for none of these then will you be aâ— loss for the rest and neither find precept or president for your joining together or for your imitation of those that fiâ—st trusted in him in their ministery of continuance togegether in the Apostles doctrine and fellow ship and breaking of bread and prayer And touching your way to maintain it what have you a precept and president in the last will and testiment of Christ for such a gathering together with respect to the order of the Gospell of Christ in the name and by the leave of the Magistrate so as to make it a thing unlawful for the servants of Christ to do it without him by the civil sword to correct errour heresies and all false worships to constrain all Church-members and such also as are without and so cannot but by you be looked upon to be without faith without which it is impossible to please God outwardly and hypocritically to conform to your worship or to restrain them in like manner outwardly and hypocritically from enjoying their own when according to that rule to which is annexed the promise of peace to such as walk thereby the greatest Apostacies and Blasphemies that unpardonable fin it self not excepted were but punished with a delivery of the person that was guilty thereof unto Satan the God of this world that he might learn not to blaspheme the God of heaven and so to leave him to the coming of the Lord who shall come in flaming fire to render vengeance upon such and so much is signified by the word anathema Maranatha And I pray consider whether this be not to place the Magistrate too high or too low too high in case you make him the chief and upon the point the only Judge in spiritual things â—uch as appertain to the mystery of godliness that is so great and such as belong to the mystery of the Kingdome of Christ that is so wonderful so as to judge and determine what is truth and what is error and heresie what is the right way of the worship of God who being a spirit hath declared that he will be worshipped in spirit and in truth and what is not who are the worshippers he seeks for and who are such as his soul abhors and again too low in case you make him but the executioner only of other mens judgements which indeed is the ordinary practise And so I have done with the first argument the second stands thus 2. Arg. That order and way to maintain it which is not only different from but contrary unto the precept of Christ in his last will and testament and the practise of Christians that first trusted in him that order cannot be the order of the Gospel of Christ nor that way his way to maintain it But the order which you call the order of the Gospel of Christ and the way which you say is his way to maintain it is not only different from but contrary unto the precept of Christ and the practise of Christians that first trusted in him The first proposition it undeniable and the second will easily appear to be true if your order and that way by which you seek to maintain it be brought to and compared with the precept of Christ and his Apostles and the example of those churches that first trusted in him and first compare but your order with either precept or president and it will evidently appear not only to be differing from but contrary unto the order of the Gospel of Christ for according to the precept of Christ every creature to whom the Gospel was to be preached was by the preaching thereof to be made a disciple before he was to be baptised and then being so made and baptized he was to be taught to observe all things which Christ had commanded which was in reference to a sober righteous and godly conversation in the order of his house according to which precept was the practise of those that first trusted in him for they and they only that gladly received the word of salvation by Jesus Christ were baptized Acts 2 and they and all they that were baptized were joined without the leave of the Magistrate and continued together steadfastly in the Apostles doctrine and in fellowship and breaking of bread and prayer but your joining together not at the command of the Lord but by the leave of the Magistrate and your continuing together in imitation of the first Churches and appointing a ministery before your selves be baptized and so visibly planted into the death of Christ as they were and your administring baptism as you call it to such as are not the true subjects thereof before they are taught or made disciples and after a false manner viz. by sprinkling which no way resembles the death burial or resurrection of Jesus Christ being that which his baptisme is appointed to do and your admitting some unto baptism as you own it which you refuse to admit unto breaking of bread and your receiving such to breaking of bread which yet were never baptized with the baptism appointed by Jesus Christ the Lord and your shutting out the exercise of the gift of prophecying which in the Church of Christ doth admirably tend to edification and your introducing a mixt confused way of singing which fills the ear rather with a loud sound of words than the heart with any thing that is truly edifying all which is not only differing from but contrary unto both precept and president and so cannot be the order of the Gospel of Christ and therefore is no better than disorder confusion and a part of that which in Scripture language is called Babell And compare that way by which you maintain it either with the precept of Christ or with the president of primitive Christians and it will as evidently appear not only to be different from but contrary unto them both for first the precept of Christ was to learn of him who was meek and lowly and to expect trouble and persecution from others and not to persecute neither to force the Jews that would not follow him nor yet to fire the Samaritans that would not receive him yea he expressely commands his Servants to let the rares alone with the wheat and suffers no small inconvenience thereby to
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
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
Sword of that Spirit which is the Word not of man but of God to effect much lesse to conform their outward man contrary to their minds and consciences in the Worship of God and therefore that Sword and Power ought to take heed how they meddle herein lest they attempt to take the place enter upon the Throne and Kingdom of Christ either to force such as be conceived to be true Worshipers to the true Worship and service of God for it is written Not by might nor by power but by my Spirit saith the Lord of Hosts And again In the day of thy power thy people shall be a willing people much lesse to force such as are no Worshipers or false to that Worship which is true and yet much lesse to force false to that which is false or true to that which is false and hence it is that although the Kings of the Earth have been deceived and through the righteous judgment of God have given their power to the Beast to their own dishonor and detriment who have improved the same to bear up the Whore and to bear down and crush the Spouse of the Lamb so that Babel hath for a long time rejoyced and Sion hath mourned yet when the time appointed is come at the voyce of her King Sion shall deliver her self from the Daughter of Babel though all the powers of this World seek to withstand it neither shall the gates of Hell prevail against it for it is written concerning those that keep the Commandements of God and the Testimony of Iesus that they overcame him sâ—il that great Red-Dragon called the Devill and Satan who also gave his power to the Beast they overcame him I say by the Blood of that Lamb and by that word of their Testimony and they loved not their lives unto the death Now touching Iohn Crandall aforesaid to whose charge they had also nothing to lay but his being with us owning the same Faith and Order of the Gospell and therefore refusing to stoop to that likenesse thereto which they had set up yet as is said they sentenced him to pay 5 pounds by the next Court of Assistants or else to be well whipt Whereupon the day following he inquired of the Keeper when that Court of Assistants would be being resolved not to chuse his punishment they being not able to make it appear by the Law of God or Man that he was a Transgressor so to be punished and being by him informed that it would be a quarter of a yeer before that time came and also that if he were so resolved he might put in Bail for his appearance at the time aforesaid and so depart he forthwith put in Bail and so departed to visit his Family being distant from thence threescore and ten miles He was no sooner at home but his Spirit was unsatisfied in what he had done in leaving us behind in the Prison though with our consent and counsell he did what he did whereupon leaving his Harvest upon the spoyl within a few dayes he returned to us again and tendered his person unto the Keeper who refused it saying Since your departure I perceive your Sentence is That you should not depart the Prison without either paying the money or putting in security for the payment of it wherefore now either you or your Surety must pay it To whom Brother Crandall replyed you informed me otherwise before I went and upon other termes I departed wherefore for my own part I am resolved I will not pay it and for my Surety he is at his liberty being no otherwise bound than for my appearance and here I am and am your Prisoner neverthelesse when I was released and turned out of Prison and could no longer upon that account there remain I counselled him to put the matter quite out of doubt wherefore he said to the Iaylor Let me know what I shall trust to for if you accept me upon the former account well I shall willingly tarry and remain your Prisoner but if not I shall now repair home with my Friend to my Family so after the Jaylor had advised with the Magistrate he friendly told him If he would promise to appear at the time appointed he would take his word become his Surety and he might be gone whereupon I being doubtfull though he was confident concerning the time there being an other Court between desired him to send us certain word to the Iland when that Court of Assistants would be so having his promise we thankfully accepted his kindnesse so departed And being at home we waited for a word from the Keeper for a return but the first word we heard touching that matter was that the Court was past which was that Court I suspected that Brother Holmes had had his tryal by cruel scourgings that the Iaylor being Brother Crandals Surety by reason of his non-appearance was constrained to pay the money hereupon not long after Brother Crandall went to Boston and charged the â—aylor with his mis-information and neglect of his promise and moreover declared that he had told him That being Innocent he would not make himself a Transgressor by chusing his punishment and therefore had resolved as he also knew not to pay them a penny and further he told him that there was no necessity he should lay down the money it being but through a mistake and he being but Surety when the Principall was present and was able through the strength of Christ to answer the penalty and thus having argued the case with the laylor he left him without any grounds of hope to have it repaid neverthelesse if advantage will be so strictly taken upon the Keepers mistake neither Conscience nor Equity will suffer us it appearing to be a meer mistake and no plotted thing not to suffer him to bear it and thus it appears how a second came off and escaped a scourging Now as concerning the third by name Obediah Holmes what is laid to his charge this Sentence under their Secretaries hand a Copy whereof is here under written will plainly expresse The Sentence of Obediah Holmes of Seacuck the 31 of the 5th M. 1651. FOrasmuch as you Obediah Holmes being come into this Iurisdiction about the 21 of the 5th M. did meet at one William Witters house at Lin and did hear privatly and at other times being an Excommunicate person did take upon you to Preach and to Baptize upon the Lords day or other dayes and being taken then by the Constable and comming afterward to the Assembly at Lin did in disrepect of the Ordinance of God and his Worship keep on your hat the Pastor being in Prayer insomuch that you would not give reverence in veiling your hat till it was forced off your head to the disturbance of the Congregation and professing against the Institution of the Church as not being according to the Gospell of Iesus Christ and that you the said Obediah Holmes did upon the day
the chiefest of them and told them that they should be as lambs in the midst of wolves yea holds them and us and all that shall reign with Christ when he shall appear with his Kingdome in a continuall expectation of a persecuted and afflicted condition in this present evil world then it cannot be expected that they should have any such liberty much less authority from him thus to persecute prosecute or inforce others But the first is true See Mat. 11. 29. 1 Cor. 13. 4. Eph. 4. 34. 1 Pet. 3. 8. Mat. 10. Tim. 2. 3. 12. All that will live Godly in Christ Jesus saith Paul who well discerned the spirit that was abroad that which should remain and increase in the world shall suffer persecution and 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 conscience of man and of the worship of God which are both spiritual and it standeth thus 4. Arg. That which the Lord hath reserved in his own hand and hath intended to mannage as part of his own Kingdome by his own power or Spirit and by another manner of ministery and sword than that which is put forth in the Kingdoms of men his being such as fuits with the understanding and conscience of man as it 's a spiritual thing and with the worship of God which is also spiritual that I say can no servant of Christ have authority from him by an other sword or arm of flesh to undertake mannage or think to effect But the Lord hath reserved this great work of ordering the understanding and conscience which is the spirit of man by way of constraint or restraint and also the outward man with respect to the worship of God I say he hath reserved this great work in his own hand and in the hand of the Spirit and hath intended to mannage it as a part of his Kingdome by his own Spirit and by another manner of ministery than that which is put forth in the Kingdoms of men Therfore c. The first proposition I judge cannot be denyed because if it be by him reserved in his own hand and power then by his authority it cannot be in the hand of another and if intended by him to be mannaged by another manner of ministery and sword than that which is put forth in the Kingdomes of men then not by the same And as for the second it will appear to be a truth by these following testimonies 1. That the great work of ordering the understanding and conscience which is the spirit of a man by way of constraint or restraint and also the outward man with respect to the worship of God is reserved as a part of his Kingdome the spirits of men being the throne of the Lord in his own hand and in the hand of the Spirit doth appear Luke 17. 26. Rom. 11. 32. Isa 45. 22. Zach. 4. 6. Prov. 2. 6. Iam. 1. 5. 10. 1. 9. Luke 24 45. 2 Cor. 4. 6. Eph. 1. 18 19. Act. 2. 47. 11. 21. And 2. That he hath intended to mannage it by another manner of sword or ministery than that which is put forth in the Kingdoms of men is 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 presupposeâ—h one man to have dominion over another mans conscience and is but a forcing of Servants and worshippers upon the Lord at the least which he seeks not for and is the ready way to make men dissemblers and hypocrites before God and man which wisemen abhor and to put men upon the profaning the name of the Lord that can no servant of Christ Jesus have any liberty much less authority from his Lord to do But by outward force to seek to constrain or restrain an others conscience in the worship of God c. doth presuppose one man to have dominion over another mans conscience and is but to force servants and worshippers upon the Lord which he seeks not for and is the ready way to make men dissemblers and hypocrites and to put them upon the profaning the name of the Lord. Therefore c. The first proposition is undeniable because it is evident that it is not the will of the Lord that any one should have dominion over another mans conscience no not such as had the largest power and presence of the Spirit of God and the largest interest in the hearts of his people as had the Apostles Elders and Brethren See 1 Cor. 8 11 12. 10. 29. 1 Pet. 5. 3. Phil. 3 15. 2 Cor. 1 23 24. chap. 4. 5. for this indeed would be to enter upon the throne of Christ to sit in the Temple of God and is the very highest design of the spirit of Antichrist See â— Thess 2. 4. 1 Cor. 3. 10. And for any man to enter upon the throne of Christ to set a foot into the Temple of God is to defile it and he that defiles the Temple of God saith the Apostle him shall God destroy And for a man to put servants and worshippers upon the Lord when he would not have others to put servants upon him and make men dissemble when if he be a wise man he cannot but hate dissembling must needs be much more abomination to the Lord so that the first proposition as I said cannot be denied 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 presuppose one man â—o have dominion or Lordship over another mans conscience for who knows not that the worship of God is a case of conscience and that that worship and service that is pleasing to him must have the spirit and conscience the chief in it and therefore that man which by outward force would cause others to conform in point of worship must
that may be presented for the preservation of the whole And this in brief is the sum of that administration of Christs power in earth so far as it meerly concerns the outward man with respect to others that may uphold it or molest it and is managed by that sword of steel which in reference unto him is called in scripture the rod of iron by which he rules the nations and breaks them to peeces like a Potters vessel and with this administration of his power on Earth Right Honourable hath he who is the Lord of Lords and shall ere long appear as King and Judge of all betrusted you in these three Nations having as a manifest token thereof put into your hand that iron rod and to admiration hath strengthened and upheld your arm for the subduing and ordering of the same There is yet besides this another administration of Christs power on Earth which compared with this may be truly termed heavenly and spirituall it being that which suiteth with and principally is exercised about the spirituall or hidden part of man to wit his spirit mind and conscience which is indeed the most naturall Lord and commander of the outward it and all things belonging thereunto being but naturally subject and readily obedient from which very consideration it is that it is more safe and also more honourable for the powers on earth to have one thousand souls to be subject to them for love and conscience sake than to have ten thousand times ten thousand bodies seemingly subject for wrath sake and for fear of revenge this spirit and great commander in man is such a sparkling beam from the Father of lights and spirits that it cannot be lorded over commanded or forced either by men devils or angels but onely leaving its first station wherein it came so neer to the light and glory of God it is now caused to possess death and darkness and by that means is in a capacity by men and devils to be deceived and so by perswasion to be mis-led This spirituall administration of Christs power in and over the spirits and consciences of men as it extends to all the inward and hidden motions and actings of the mind so to all the outward manifestations of its powerfull commands in the outward man in reference unto God and especially unto such as appertain to the visible worship and service of God who hath declared himself to be a Spirit and will be worshipped in spirit and in truth and seeks such and onely such to worship him This spirituall administration so far as it concerns the outward man is managed not by a sword of Steel which cannot come neer or touch the spirit or mind of man but by the sword that proceeds out of the mouth of his servants the word of truth and especially as to the efficacy and to the inward man by the two-edged sword of the Spirit that spirituall law and light with which these candles of the Lord are enlightned and that by himself who is that light that enlightneth every man that comes into the world and this spirituall administration of Christs power on earth in and over the spirits minds and consciences of the sons of men and also over the outward man as to worship meerly is committed into the hands of the Spirit of Christ who is his vice-roy here on earth and is only able to deal with spirits by way of convincing converting transforming and as it were a-new creating of them and so to translate them out of the Kingdome of darkness in which they are by nature into the glorious â—iberty of the Saints in light Who is pleased also to make use of the mouths of his servants and through them as empty reeds and crooked rams-hornes to overturn the spirits and spirituall strong holds of men and devils and by them to convict avenge and execute the sentence written which upon such as manifest the emnity that is in their minds in the highest degree even against the holy Spirit himself the only sin unpardonable for all other sin and blasphemy shall be forgiven I say the written sentence that is to be executed upon such is anathema maranatha that is accursed with this intimation our Lord cometh leaving them untill he meet with them and otherwise than thus the servants of Christ cannot proceed having express command not to strive but to be patient apt to teach in meekness instructing those that oppose themselves to wait if God at anytime wil give them repentance to the acknowledgement of the truth Thus if it please the Father of lights to give you Right Honorable to distinguish between these two administrations of Christ's power here on earth and to leave that part to himself in the hand of his Spirit which cannot be conferred on others nor yet rightly managed but by the two-edged sword of that Spirit and wholly give up your selves to improve that part which belongs unto and well suits with that sword which you are now betrusted with it will much conduce to his glory your own praise and the peace and settlement of these three Nations over which the Lord hath set you And whereas Right Honorable it is in your hearts to propagate the Gospell of Jesus Christ the thing is excellent that is in your hearts and I hope the way to effect it is before you which is sith the Lord of hoasts hath said that works of this nature are carried on not by might nor by power but by his Spirit therefore to give way to his Spirit for the effecting thereof and to this end I humbly propose that your way to further this glorious design as to the might and power this Lord of Hoasts hath betrusted you with is 1. Not so much as to touch his Anointed and to do his Prophets no harm their ointment being the Spirit of prophecy and this Spirit of prophecy the testimony and witness of the Gospel of Jesus And 2. As obedient and dutifull servants to that Lord of Lords to suffer the Tares which being by the adversary sown after the Wheat must needs be ment erronious hereticall and antichristian persons professing the Gospel I say to let these tares alone in that part of the field or world over which the great Lord of the harvest hath placed your Honors sith it is his pleasure they shall there remain to the time of the harvest being the end of the world and that out of his tender respect to the Wheat lest in plucking up the tares though evidently discerned by his servants the Wheat should be rooted up also And 3. To the same end not to give your sword or power to the beast nor yet to suffer your power neither in these three nations nor yet in any forreign part of the world to be so misused by any to whom 't is committed as by vertue thereof out of an ignorant zeal and blind devotion pretending to pluck up the tares which yet is contrary to the express
avoid a greater and further declares that the servant of the lord must nor strive but be gentle unto all men apt to teach not to strike patient in meekness instructing those that oppose themselves if God peradventure will give them repentance to the acknowledgement of the truth that they may recover themselves out of the snare of the devil who are taken captive by him at his will according to which precepts of Christ we find the primitive Christians were meek and gentle and yet able by sound doctrine both to exhort convince the gainsayers who called not for carnall weapons to mannage their warfare but declared their weapons were mighty through God and either by the word and a good conversation wonne men to the acknowledgement of the truth as it is in Jesus or else left them wiâ—hout excuse together with the world unto the judgement of the great day of the Lord but now all men may see that your way is not only different from but contrary unto this precept of Christ and president of Christians and therefore cannot be esteemed any better than unchristian yet Antichristian Let not your adversary and mine Dear Countreymen fill your hearts with indignation and thoughts of revenge against him who in a faithful discharge of his conscience both towards God and you have made bold to deal plainly with you least my God to whom vengeance belongs repay it upon you and smite you with blindness of mind and hardness of heart that cannot repent but rather set before your eyes that memorable practice and worthy pattern of those noble Bereans and laying profits honor and prejudice aside if it be possible peruse my testimony and search the scriptures diligently to see whether the things contained therein be so or no if you find them so viz. confirmed and justifyed by the word of God and by the testimony of Christ Jesus the Lord then consider not I but the Lord from heaven calls upon you to break off your sins by repentance and let me hereby give you warning to take heed that you dispise not him that speaketh from heaven As touching the wrong and injury done to us you having thereby much more wronged your own souls in transgressing the very law and light of Nations doing as you would not be done unto it is in my heart to pitty you rather and to petition my Lord in heaven not to lay this sin to your charge than to complain against you or to petition your lords and ours here on earth for justice herein no no we have better learned Christ than so having also given up our hearts to be led by his spirit and to walk in his steps who when he was reviled reviled not again when he suffered he threatned not but committed his case to him that judgeth righteously and who knowes but that the spirit of judgement and the spirit of burning hath been or may be ere long in your hearts whereby you may be made affectedly sensible that the cause is the same or very little differing from this A poor innocent traveller passeth along the Countrey upon his occasions a man having strength in his arm findeth him frames himself offended with him for no cause he hath given him and because he cannot draw him unto his party either to rob or to kill or to say amen to his practises he therefore binds him and casts him into a pit and declares himself resolute there to keep him till he hath his blood unless he will deliver him his purse the man either hath not a purse about him or a heart to deliver it and being unwilling either to part with his blood or that the other should be so deeply guilty in taking it from him he meekly and earnestly thrice moveth the strong man for a discourse and humbly entreats him that he would not seek by the strength of his arme but by the force of some arguments to convince his understanding and conscience and so to draw him as a man to his party but the strong man delaies him and so puts him off whereupon a good tender hearted Samaritan passing by and perceiving how the case stood and that the strong man would have his purse or his blood without any dispute being moved with compassion to redeem this innocent blood from the handof the strong man he delivers him his own purse and so the man is released Take it not ill that I have used so much plainess of speech for my studie is now to speak plainly and neither flatteringly nor invectively and to use plain dealing with all men although I verifie the Proverb and die a begger for as I told some of your selveâ— and that in publick I abhor dissimulation neither can I account him a wise man who doth not hate dissembling or that doth love to dissemble and therefore saith Solomon rebuke a wise man and he will love thee c. and David the King saith on this wife let the righteous smite me and it shall be a precious balm I know instruction is grievous to him that is out of the way but what saith the wise man he that hateth instruction shall die Consider I pray what hath been spoken and turn not away your eye nor your ear nor your heart from instruction least that which was said by the prophet of old Isa 9. 14 15. 16. be in you verified which to prevent is the humble and earnest request unto the fathers of mercies of Your loving friend and Couutreyman JOHN CLARK To the true Christian Reader THou maist herein Christian Reader see and peruse thy destiny in this present evill world which seems in a great measure to be subjected unto devils through which thou art to pass unto that purchased possession and promised inheritance of the Saints in light which is in that better world which is not subjected unto Angels but unto the Sonne of God himself thou maist herein also observe and take notice of the hand by whom from thy heavenly father thou art to receive that bitter cup which he drunk off when he was here below for thy sake chiefly was this treatise brought forth into the publick view I hope not to discourage thee but to strengthen thine heart that thou mightest not fear any of those things which thou shalt suffer either from men or devils for thy testimony that Jesus is the Christ it being that which will shortly appear the only prevailing and victorious truth in all the world for herein shalt thou also see that worthy saying lively accomplished If ye suffer for the name of Christ blessed are ye for the spirit of the Lord and of glory resteth upon you thou hast a worthy name called on thee My hearts desire and prayer to God on thy behalf therefore is that thou maist enjoy such a plentifull pouring forth of that holy spirit into thine heart that thereby thou maist be inabled to walk worthy of it and having so bright a beam of the Fathers glory in thy
soul it may so shine forth before the sons of men that they seeing thy good works may have cause administred to glorify our father which is in heaven It is not words now Christian although they were spoken with tongues of men and Angels when that worthy name is every where well spoken of but faith that works by love and love by works that will distinguish a heady from a hearty Christian Say not in thine heart that Christs Comands are low and his appointments carnall legal injunctions and at the best but neat for babes least hereby thine heart be declared to be vainly puft â—p in thy carnall or fleshly mind and to have too low and carnall conceits of Christ himself who is the injoyner appointer and commander thereof and shall ere long appear as Judge yea least hereby thou be declared ignorant or at the best forgetful of this one thing that it is the great design of God in Christ as to glorifie himself to admiration in poor sinful flesh so whilest he doth it to hide pride from man and therefore as he hath chosen not many wise mighty nor noble of this world but the foolish weak base despised nothings thereof so hath he suited his commands and appointments thereunto and intends through these foolish things so to cause his wisdome to shine forth as thereby to confound the wise through these weak things so to cause his power to appear as thereby to confound the things that are mighty and through these base dispised things that are not to bring to nought those noble glorious and excellent things of the world that are Thou mayst herein see gentle Reader that I have rather chosen to bear witness to the faith and order of our Lord and to shew unto the world but especially unto thee what is the mind of Christ in this time of his absence as to faith and obedience to shew I say rather what is truth which is but one than to bear witness against the ly which is so various knowing that the truth once established shall discover the falshood and light breaking forth shall scatter the darkness And whilest I lead thee forth to seek him whom thy soul loveth and longeth after who is also thy joy and thy Crown while I lead thee I say by the footsteps of those flocks that first trusted in Christ and were fed by such pastors according to his own heart as he gave them God forbid that thou shouldst be as one that wilt turn aside by the flocks of his companions and shouldst be found remaining either on the left side in a visible way of worship in deed but such as was neither appointed by Christ nor yet practised by them who first trusted in him or on the right in no visible way of worship or order at all either pretending that the outward court is given to the Gentiles and the holy City is by them to be troden under foot that the Church of Christ is now in the wilderness and the time of its recovery is not yet or else pretending that God is a spirit and so will in spirit be worshipped and not in this place or that in this way or that Well if thou beest in these waies misled I can no longer forbear in tenderness of spirit and compassionate bowels of love to stretch forth a helping hand thereby to try whether it be the good pleasure of God at this time to drop down a word of light and life and power into thine heart that thou mayest be there by awakned and quickned to be still saying within thy soul Lord what wilt thou have me to do so shalt thou hear such a saying as this Come out from among them Oh my people and be ye separate from them and touch no unsanctifyed thing and I will receive you and be a father unto you and ye shall be my sons and daughters saith the Lord God Almighty and also such a saying as this Blessed are they that do his commands for they have right to the tree of life and shall enter in through those gates of pearl into that glorious City Rev. 22. 14. and know that these are the commandments of Jesus sci As ye have received Christ Jesus the Lord so walk ye in him and behold I come quickly hold that fast which thou hast yea hold fast till I come And such as may be under the later disceptions let me intreat thee to ponder these words in thine heart sci That prophecies although marvelous plain and easy to be understood cannot warrant a pure conscience to neglect much less to cast off the commandments and oppointments of Jesus neither can the spirit of Christ direct or incourage the heart of a Christian to cast off his lordship no no the spirit of Christ is hereby distinguished from that of Antichrist in that he shall unfainedly confess that Jesus is the Christ and that this Christ Jesus is come in the flesh and when he is come according to promise into the heart of a Christian he shall not speak of himself but as a messenger his office is to gloryfie Christ by taking of him and his and shewing it unto yea writing it in the heart of a Christian so that I dare boldly say there is none for the exaltation of Christ Jesus the lord according to his last will and testament and for the nourishing a lively hope in the heart of a Christian concerning his glorious return I say there is none to that holy spirit of promise who being also the spirit of truth shall guide the souls of the Saints to worship the father as in spirit so likewise in truth and therfore that spirit that speaks of himself and is so far from taking of Christs to exalt and gloryfie him according as he hath foretold and his father intended that he takes from Christ laies him low and diminisheth his glory that spirit cannot be the spirit of Christ or that holy spirit of promise and for asmuch as the spirit speaketh expresly that in these later daies there shall be seducing spirits that shall deceive if it were possible the very elect of God whose incounter will not be so much with flesh and blood but with wicked spirits in high places let me therfore exhort thee in the words of that beloved disciple of Christ beleive not every spirit but try the spirits and that by this rule whether they be of God or no bring them to the wholsome words of the holy Apostles Prophets and son of God ye erre saith Christ not knowing the scriptures and the power of God let it be thy care Christian therfore to search the Scriptures and therein to wait for the power and glory of the spirit of God And look to thy spirit for as immediately before Christs appearing in flesh Satan in a large measure possessed the bodies of men that by his casting them out his power in flesh might appear So before his coming again in glory I have grounds
Seat and cursed me saying The Curse of God or Iesus goe with thee so we were carried to the Prison where not long after I was deprived of my two loving Friends at whose departure the Adversary stept in took hold on my Spirit and troubled me for the space of an hour and then the Lord came in and sweetly releeved me causing me to look to himself so was I stayed and refreshed in the thoughts of my God and although during the time of my Imprisonment the Tempter was busie yet it pleased God so to stand at my right hand that the motions were but sudden and so vanished away and although there were that would have payd the money if I would accept it yet I durst not accept of deliverance in such a way and therefore my answer to them was that although I would acknowledge their love to a cup of cold Water yet could I not thank them for their money if they should pay it so the Court drew neer and the night before I should suffer according to my sentence it pleased God I rested and slept quietly in the morning many Friends came to visit me desiring me to take the refreshment of Wine and other Comforts but my resolution was not to drink Wine nor strong drink that day untill my punishment were over and the reason was lest in case I had more strength courage and boldnesse than ordinarily could be expected the VVorld should either say he is drunk with new VVine or else that the comfort and strength of the Creature hath carried him through but my course was this I desired Brother John Hazell to bear my Friends company and I betook my self to my Chamber where I might communicate with my God commit my self to him and beg strength from him I had no sooner sequestred my self and come into my Chamber but Sathan lets flie at me saying Remember thy self thy birth breeding and friends thy wife children name and credit but as this was sudden so there came in sweetly from the Lord as sudden an answer 't is for my Lord I must not deny him before the Sons of men for that is to set men above him but rather lose all yea wife children and mine own life also To this the tempter replies Oh! but that is the question is it for him and for him alone is it not rather for thy own or some others sake thou hast so professed and practised and now art loth to deny it is not pride and self in the bottom surely this temptation was strong and thereupon I made diligent search after the matter as formerly I had done and after a while there was even as it had been a voyce from Heaven in my very Soul bearing witnes with my Conscience that it was not for any mans case or sake in this world that so I had professed and practised but for my Lords case and sake and for him alone whereupon my Spirit was much refresht as also in the consideration of these three Scriptures which speak on this wise Who shall lay any thing to the charge of Gods Elect Although I walk through the valley and shadow of Death I will fear none evill thy rod and thy staff they shall comfort me And he that continueth to to the end the same shall be saved But then came in the consideration of the weaknesse of the Flesh to bear the strokes of a whip though the Spirit was willing and hereupon I was caused to pray earnestly unto the Lord that he would be pleased to give me a spirit of courage and boldnesse a tongue to speak for him and strength of body to suffer for his sake and not to shrink or yeeld to the stroaks or shed tears lest the adversaries of the truth should thereupon blaspheme and be hardned and the weak and feeble-hearted discouraged and for this I befought the Lord earnestly at length he satisfied my spirit to give up as my soul so my body to him and quietly to leave the whole disposing of the matter to him and so I addressed my self in as comely a manner as I could having such a Lord and Master to serve in this businesse And when I heard the voyce of my Keeper come for me even cheerfulnesse did come upon me and taking my Testament in my hand I went along with him to the place of execution and after common salutation there stood there stood by also one of the Magistrates by name Mr. Encrease Nowell who for a while kept silent and spoke not a word and so did I expecting the Governours presence but he came not But after a while Mr. Nowell bad the Executioner doe his Office then I desired to speak a few words but Mr. Nowell answered it is not now a time to speak whereupon I took leave and said Men Brethren Fathers and Countrey-men I beseech you give me leave to speak a few words and the rather because here are many Spectators to see me punished and I am to seal with my Blood if God give strength that which I hold and practise in reference to the Word of God and the testimony of Iesus that which I have to say in brief is this Although I confesse I am no Disputant yet seeing I am to seal what I hold with my Blood I am ready to defend it by the Word and to dispute that point with any that shall come forth to withstand it Mr. Nowell answered me now was no time to dispute then said I then I desire to give an account of the Faith and Order I hold and this I desired three times but in comes Mr. Flint and saith to the Executioner Fellow doe thine Office for this Fellow would but make a long Speech to delude the people so I being resolved to speak told the people That which I am to suffer for is for the Word of God and testimony of Iesus Christ No saith Mr. Nowell it is for your Error and going about to seduce the people to which I replyed not for Error for in all the time of my Imprisonment wherein I was left alone my Brethren being gone which of all your Ministers in all that time came to convince me of Error and when upon the Governours words a motion was made for a publick dispute and upon fair terms so often renewed and desired by hundreds what was the reason it was not granted Mr. Nowell told me it was his fault that went away and would not dispute but this the Writings will cleer at large still Mr. Flint calls to the man to doe his Office so before and in the time of his pulling off my cloathes I continued speaking telling them That I had so learned that for all Boston I would not give my bodie into their hands thus to be bruised upon another account yet upon this I would not give the hundredth part of a Wampon Peague to free it out of their hands and that I made as much Conscience of unbuttoning one button as I
again and as new born babes in Christ having tasted of the sincere milk of the word desire still more of the same that they might grow up thereby and such as appeared to be converted and to become as little ones such little ones as believed in Jesus The first proposition I suppose none that own Christ and his Apostles will dare to deny And the second which is more questionable will also be proved See Acts 2. 38 39 40 41 42 c. Although Peter with the 11 calls upon the convicted Jews to repent and to be baptized every one in the name of Jesus for the remission of sins and tells them that then they shall be made partakers of the holy Spirit and that they should not need to distrust it he shews them the largeness of the promise that was made concerning the pouring forth of the Spirit it being promised to be poured forth upon all flesh as they had exprest in the beginning of their discourse out of Joel v. 16. and 17. and therefore â—aith t is to you and to your Children and to all that are a far off even as many of you your children and such as are a far off as the Lord our God shall call yet he baptizeth none but such as were called by the holding forth the word of salvation by Jesus Christ as appears in the words for they that gladly received his word were baptized and they only for they that were baptized were added and continued together in the Apostles Doctrine and in fellowship and in breaking of bread and in prayer and continued dayly with one accord in the Temple and breaking bread from house to house did eat their meat with gladness and singleness of heart praising God all which cannot be understood of infants of daies And therefore this place if rightly considered will be so far from affording a ground for the baptizing of the children of believing parents because here it is said the promise is to you and to your children that it will sufficiently evince the contrary for indeed such an apprehension is accompanyed with 2 or 3 evident mistakes there is a mistake in the promise in the parties to whom the promise belongs and the manner how it is to them and their children c. 1. There is a mistake of the promise in that it is looked at as the covenant of Grace which doth ingratiate the soul into and gives it an interest in all the privileges of the Gospel of Christ and so in order doth go before baptism or any other visible ordinance and appointment of his whereas in very truth by promise there is meant that holy Spirit of promise which they which believed in Christ and obeyed him should according to promise receive after he was ascended unto the right hand of the father as appears Joh. 7. 39. 14. 16. 16. 7. That which he had here shed a broad in a powerfull manner upon the Apostles and that which these Jews also in believing and obeying the Gospel of Christ should also receive and therfore saith Peter repent and be baptized and ye shall receive c. and was no other than that which was of old prophecyed of by Ioel as is declared v. 16. and so is a promise that follows faith and obedience and not such as goes before to give right to this appointment of Christ 2. There is a mistake in the parties to whom this promise belongs for whereas it is said to you and to your children and the reupon it is conceived to be meant believers and their infants of daies which upon that accompt are to be baptized it is plain and evident when the Apostle spoke these words to them they could not be looked upon as believers forasmuch as they being prick'd at the heart and only convinced of their evill in murdering the Lord of life propounded what they should do to be saved which is farre from believing to which the Apostle replies repent and be baptized in the name of Jesus for the remission of sinnes and to conceive that by their children were meant infants of daies it may be as well so understood by your Sonnes and daughters which should so receive of the promise of the Spirit as to prophecy mentioned in the seventeenth verse of this chapter to which these words are related and to make it appear that the promise was not so either to them or their children as yet manifested to give them right unto baptism after many more words used by the Apostle to perswade them to save themselves from this adulterous generation it is said but as many as gladly received his word were baptized and but only such and not their infants of daies for they that were baptized continued together in such appointments of Christ as infants are in no measure capable of 3. There is a mistake in the manner how this promise is to them their children not spoken to them now as believers their children as having right and interest peculiar by them but indeed to them and their children no otherwise than to all that are a far off which if taken in the generall cannot be understood but with respect to the general promise which is to pour forth his Spirit upon all flesh but if with the restriction which is even as many as the Lord our God shall call then parents 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 peculiar right and interest in this spirit of promise and so a child that is called to believe and obey the Gospel may have this promise made good unto him before his father and a Gentile that is a far off before a Jew that is neer This will appear also by other instances as of Philip baptizing in Samaria they were men and women that he baptised there such as believed and received the word with great joy Acts 8. 8. 12. and when the Eunuch seeing the water asked what should let him to be baptised Philip intimates that although he had been taught yet the want of a manifestation of faith would be a let v. 36 37. And whereas there is mention made of whole houses that were baptised that the Commissioners might appear faithfull unto their Lord and keep close to the very words of their Commission you shall find they were first taught and by teaching were made his disciples and gladly received his word See it in Cornâ—lius houshold Acts 10. 33 34. compared with the 44. 47. the Iaylors houshold Acts 16. 32. 34. they spake unto him the word of God and unto all that were in his house and he set meat before them and rejoyced believing in God with all his house see it also in Crispus houshold Acts 18. 8 9 10 11. Stephanus houshold 1 Cor. 1. 16 17. compared with chap. 16 v. 15. And as for Lydias houshold Acts. 16. the Spirit of God being more silent
therein they that cannot interpret it by the other four nor yet by the Commission it self nor by the Commissioners faithful observance thereof in all other instances let them prove if they can these three particulars 1. That Lydia ever had a husband 2. In case she had that ever she had any children by him and if so then in the 3. place that they were not dead or so grown up that they might hear and receive the word gladly as well as their mother 3. A third argument to prove that a visible believer is the person that according to the mind of Christ is to be baptized in water may be taken from the order which the Spirit of Christ laies down faith and baptism in the scriptures of truth putting faith still in the first place witness Mark 16. 15 16. Mat. 28. 19. Heb. 6. Eph. 4. A 4 argument may be taken from the nature of the ordinance and a 5 from Johns Baptism Yea much more might be said to this point but this may suffice And also the only person that is to walk in the visible order of his 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
verse 13. which proves that for which I produced this scripture and for further encouragement unto a servant of Christ to improve that Talent in his Lords service that he hath bestowed upon him 3. In the third place is declared the exceeding great countenance and rich reward which this Lord will bestow upon a faithfull servant that hath thus improved his Talent when he shall have received the Kingdome and shall return in the glory of his Father the countenance I say appears in these words he will say well or as it is in the 25 of Matthew well done thou good and faithful servant thou hast been faithful in a few things the rich Reward appears in these Enter into the joy of thy Lord or have thou Authority in my Kingdom over ten Cities be thou also ruler over five Cities c. But to proceed And in the congregation he may either ask for information to himself This was a liberty amongst the Jews in their synagogues or congregations as appears Luke 2. 46. where Christ being about twelve years old is found by his parents among the Doctors in the Temple not only hearing them but asking them questions and when he also taught in the Temple or elsewhere the people did not only hear him but asked him questions yea made objections against what was delivered without interruption and it cannot be conceived but this is much more a liberty in the congregations and Churches of Christ and therefore 1 Cor. 14. 35. where women are directed to ask their husbands at home if they will learn and the reason is given because it is a shame for them to speak in the Church it is plainly declared that men that will learn may ask in the Church for it is not a shame for them to speak there But to proceed Or if he can he may speak by way of prophecy for the edification exhortation and comfort of the whole by prophecy here I mean a plain and brief declaration of the mind and counsel of God in words significantly and easie to be understood confirmed by the words of the Apostles and Prophets of God and brought forth for the edification exhortation and comfort of the whole The 14 of the 1 Cor. will plentifully clear this truth and make this liberty good unto the Saints in the Churches of Christ and it cannot be shut out but by the spirit of Antichrist See verse 1. 5. 12. 24. 26. 30 31. 39 40. So 1 Thes 5. 19 20. Quench not the Spirit is the exhortation to him that is therby moved to speak and despise not prophecyings is the exhortation to them that are present to hear But to proceed And out of the congregation at all times upon all occasions and in all places as far as the jurisdiction of his Lord extends which is not only to the utmost parts of the Earth but also to heaven See Mat. 28. 18. Heb. 1. 2. Ephes. 1. 20 21 22. May yea ought to walk as a Child of light justifying wisdome with her waies and reproving folly with the unfruitful words therof provided c. For a warrant here see Deu. 6. 7. Mat. 5. 14. 16. 10. 32 33. 11. 19. Eph. 5. 11. Act. 4. 20. Jam. 3. 13. And so have I done also with the 3d. Conclusion the fourth followeth 4. I testify that no servant of Christ Jesus hath any liberty much less authority from his Lord to smite his Fellow-servant This will be evinced to be a truth many waies from the mouth of the Lord. 1. In that it is the great commandment of this Lord to his disciples and servants to love one another and so to bear one anothers burdens who ought to have their love stronger than death so as to lay down their lives for the bretheren See John 13. 34. 15. 17. 1 John 3. 23. 4. 21. Gal. 6. 2. 1 John 3. 16. Now to smite one another is a breach of that Law of Love in a very high degree Therefore 2. The servants of Christ are called upon by their Lord to learn of him to be meek and lowly and are put thereby into a capacity to be further taught the way and fear of the Lord to increase their joy and they are such as shall inherit the earth and also heaven for they shall find rest for their souls and this meek quiet and gentle Spirit is declared by the Spirit of the Lord to be an ornament of very great price See for a proof of all this Mat. 11. 29. 21. 5. Psalm 25. 9. Isaiah 29. 19. Mat. 5. 5. 1 Pet. 3. 4. but to smite is an argument of a domineering proud and lofty spirit which is far from a Spirit that is meek and lowly Therefore 3. The servants of Christ are called upon by their Lord to be so far from smiting their fellows that in case they should be smitten by others for his and the Gospels sake meerly on one cheek they should rather turn the other than seek to revenge it See Luke 6. 20. Rom. 12. 17. 1 Cor. 6. 7. why do ye not rather take wrong saith the Apostle why do you not rather suffer your selves to be defrauded but this is far from smiting one another Therefore c. 4. This Lord being also that Prince of Peace doth so far dislike such practices as these among any servants of his that belong to his house that he hath absolutely and expresly declared that he by no means will have a striker to supply the Office of an Elder or Steward therein no nor one that is of a Lordly or domineering spirit nor yet one that is froward and will be soon angry See in the first Epistle of Timothy 3. 3. Titus 1. 7. Peter 5. 3. Therefore c. 5. That no servant of Christ hath such authority from his Lord to smite his fellows doth plainly appear in that Parable Mat. 18. 34. where it is said The Lord was so wroth that he will have that wicked servant delivered to the tormentors that did but take his fellow by the throat and him that fell to smiting his fellowes in his Lords absence Mat. 24. 51. it is said The Lord shall come upon in a day when he looked not for him and in an hour that he is not awar of and shall cut him asunder and appoint him his portion with the hypocrits where shall be weeping and gnashing of teeth But to proceed in the testimony where it is said No nor yet with outward force or arm of flesh to constrain or 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
oppose themselVes which word signifieth a setting a mans self in an opposition to the truth in a more than an ordinary manner even by way of covenant or resolution of spirit yet are they still to be waiting with meekness upon them if God at any time will giVe them repentance to the acknowledgement of the truth that they may recoVer themselVes out of the snares of the deVil who are taken captiVe by him at his will Another argument that there can be no warrant from Christ for such a practice as this is taken from such expressions of his wherein he shews his dislike thereof and it standeth thus 7. Arg. If Christ Jesus the Lord have sharply reproved and checked his servants when he hath espied such a spirit as this but breaking forth in them then can no servant of his have any countenance much less authority from him so to practise But the first is true he hath sharply reproved them when he espied 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 belonged unto strangers for which discurteous repulse of their Lord and master James and John in a preposterous zeal judged that they deserved to dy and thereupon moved the question to Christ in these words verse 55. Wilt thou that we command fire to come down from heaven and consume them but what is the answer of Christ it is said he turned and rebuked them saying ye know not what manner of spirit ye are of They were scarce awar that they were hereunto moved by no other spirit than the spirit of Antichrist for saith he The Son of man is not come to destroy mens lives but to save them and if he came into this world to save mens lives and not to destroy them and will have his Servants to learn of him meekness and mercy and to be as he was in this present evil world I say if he came to save mens lives even the rebellious then no servant of his can have any authority from him for such cases as these to destroy them The last Argument standeth thus 8. Arg. That which of it self is inconsistent with the civil peace liberty prosperity and safety of a Place Commonwealth or nation no servant of Christ Jesus can have liberty much less authority from his Lord to do But this outward forcing of men in matters of conscience towards God to believe as others believe and to practise and worship as others do cannot stand with the Peace Liberty Prosperity and safety of a Place Commonwealth or nation Therefore no servant of Christ can have any liberty much less authority so to do The first proposition can scarce be denyed if these things be considered sci That Christ Jesus the Lord is the Prince of Peace Isa 9 6 Heb 7. 2. and the more a man is made partaker of and led by the Spirit of the Lord which is the Spirit of Peace the more peaceable and quiet is he like to be towards all men with whom he hath to do for this Prince of Peace hath given express command unto all his Servants who are the Children of Peace in whose hearts his word stands with power as the word of a King to be at peace among themselves 1 Thes 5 13. To live in peace 2 Cor. 13. 11. To follow peace with all men Heb 12. 14. To seek peace and ensue it 1 Pet. 3. 11. To follow after those 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 â—elf cannot stand with the peace and prosperity of a place and nation that can no servant of Christ have by the authority of this Lord unless by a just judgement from him upon the rulers of this world for giving their power and sword to the beast thus to be abused and made drunk with the blood of the Saints which his tender heart cannot but avenge upon themselves and upon the Nations for their loving to have it so And as for the second Proposition which is this that this outward forcing of men in matters of conscience towards God to believe as others believe and to practise and worship not as themselves but as others are perswaded cannot stand with the peace liberty prosperity and safety of a Place Nation and Commonwealth this will as plainly appear in the examination of each particular thereof And first it cannot stand with the peace of a Commonwealth for as there could be no peace expected in the Israel of old so long as that harlot Jezabel who thirsted after innocent blood could at her pleasure obtain the seal and power of the King to effect her bloody design upon the servants of the Lord who withstood her Idolatrous Priests and that Idolatrous way and worship which they had set up so likewise as long as that spirituall Jezabell among those that account themselves the Israel of God who is seen in Rev. 17. 3. to ride upon that scarlet-coloured beast and to own her self as the City and spouse of that great King the King of Saints so long I say as she can by her glorious deckings and splendours so deceive and allure the Kings and Rulers of the earth to commit fornication with her and to give their sword and power to the beast that bears her up there can be no expectation of peace in the earth but still of wars and rumours of wars untill mens hearts fail them for so long as there is an outward force or power to be had to maintain and uphold the carnall interests and advantages of some upon religious accounts and to persecute others who for conscience sake towards God dare not yea cannot conform to their way What hopes are hereby begotten and nourished in some what jealousies suspicions and fears in others what revengfull desires in most yea what plottings and contrivings in all and as a fruit and effect hereof what riding running troublesome and tumultuous assemblings together and â—idings yea and outragious murderings and bloodshedings are hereby produced in a Nation to gain that power and sword to their party either to crush suppress or cause the other to conform or at the least and best to save themselves from being crushed suppressed or forced to