WE appointed to go to Norwich Town, to have some Conference with the People between their Meet­ings, about the Things of God, and it happened that some of us came before the Forenoon Meeting began, and sat down near the Meeting-house; when a Constable came and asked us if we came to make a Disturbance, one of us answered he came to testify against the Idol Sabbath; ano­ther said we did not come to make any Disturbance. The Constable went away, and presently came again, and made Prisoners of us, setting Men to keep us at the Tavern; and before the Forenoon Meeting was done, the rest of us came to the Meeting-house, and when their Minister Lord had done speaking, we went within the Door and desired them to hear us read a Paper, but one answered we don't want to hear it; so we went out, and desired them to hear it there, but the Constable with others laid hold of us, and set [Page 2] eighteen, and when it was dark Night the Constable came and said, I have prevented your making a Disturbance To­day, and now you are at Liberty.

So we being disappointed of conferring with the People about the Things of God this Time, we appointed to go again, but it being a stormy Day, but few went, and the Forenoon Meeting was done, and the People gone before they came; so we went to a Tavern where a Justice came to us before the Afternoon Meeting began, and asked if we were going to the Meeting, we answered we did not know that we should, and he immediately ordered Men to keep us, and when it was dark Night he came again and told us we were at Liberty; and said you would not like we should come to disturb you at your Meeting: We answered, it would be wrong to come to disturb, but we should be glad if you would come to our Meeting as we come to yours, to discourse of the Things of God; and we are willing to ap­point a Meeting in this Town on Purpose to discourse with us, and we went directly to their Minister Lord's House, to desire him to discourse with us in the Week Time before the People, about their Sabbath; but before we could well inform him what we came for, he said I have nothing to do with you, and commanded us out, calling us unreasonable Men, but which was the unreasonable Man, let the Reader judge.

The next first Day of the Week we went again, and sat down in the Meeting house 'till said Lord had done speak­ing, and one of us beginning to speak, a Justice told the People to disperse, and said Lord their Minister told them it would prophane the Sabbath of the great God, for them to stop and hear us, calling us Praters, and when one of us said it is not the Sabbath of God, he answered, you are Madmen. And considering the Scripture teaches us to speak in the Light which God hath made known to us, and not to hide it under a Bushel, we judged it best to dispute with this Minister before the People, that it might be made manifest by the Scripture who were the Praters, that prate contrary to Scripture, he or we, and accordingly our Re­quest was written and carried to his House by Joseph Bolles [Page 3] and others with him: and we told our Business and read the Paper to several Justices and many others of his Society, and many liked it very well, and not one was offended, while we came to him in his House; and before said Bolles could half do this Errand to this pretended Minister of Christ, he bid them go out, Bolles insisted to read said Pa­per to inform what they desired, he said I will not hear it; and before Bolles could read one Word, this pretended Mi­nister of Christ, pushed him with both Hands looking very angry, and so pusht the rest while he got them all out of his House.

Now let us consider how unreasonable this pretended Mi­nister of Christ was. They had blamed us much for com­ing on their pretended Sabbath, saying we should come an­other Day to speak to them, and every Time we came be­fore this to speak to them between their Meetings, we were carried Prisoners away from the People, except when the People were ordered to go from us and not hear us. And now when we came above ten Miles to speak with him in the Middle of the Week, he would not suffer it, but com­manded us out of the House, and pushed us with both Hands while he got us out. Surely he was not able by sound Doctrine to exhort and convince the Gain-sayers ac­cording to Tit. i. 9. and therefore he took another Course. If the Scripture was of his Side to confute us, why did he turn us out of his House? Our Business was to have a Dis­pute with him before his own People, that it might come to Light by the Scripture who followed Christ, he or we; but he would not hear it because his Deeds were evil, as Christ affirms John iii. 20, 21. Every one that doth Evil hateth the Light, neither cometh to the Light lest his Deeds should be reproved: but he that doth Truth cometh to the Light, that his Deeds may be made manifest that they are wrought in God. We read that Paul disputed daily Months and Years, Acts ix, he disputed in the Synagogue and in the Market daily with them that met with him, Acts xvii: 17. Also he disputed against the Grecians, but they went about to slay him, Acts ij. 29. Thus it was Paul's Man­ner to dispute, and it was the Practice of Deceivers to per­secute [Page 4] him, they went about to slay him. Paul disputed that it might be made manifest that his Deeds were wrought in God; but he that doth Evil hates to dispute lest his evil Deeds should be reproved. Also 2 Tim. ii. 24. The Ser­vant of the Lord must not strive, but be gentle unto all Men, apt to teach, in Meekness instructing those that oppose them­selves. And 1 Pet. iii. 15. Be ready always to give an An­swer to every Man that asketh you a Reason of the Hope that is in you. But this pretended Minister of Christ is never ready to answer us as we can find, for we have lately been three Times at his House, and he has commanded us out every Time, It was said of Nabal, 1 Sam. xxv. 17, He is such a Son of Belial that a Man cannot speak to him.— Paul dwelt two whole Years in his own hired House, and re­ceived all that came in unto him. Acts xxviii. 30. So that he turned none out of his House to shun a Dispute. And Paul said Be ye Followers of me even as I am of Christ. So that Ministers of Christ ought to be forward to dispute as Paul was, and not turn them out of his House when they come to discourse with him.

And here follows a Copy of said Paper which said Lord said he would not hear. Norwich, the 22d of the fourth Month, 1761. Considering we have sundry Times, within six Weeks, travelled many Miles to this Town, to speak a few Words to the People, between their Meetings, of Things that God hath enlightened us, and have been pre­vented by the Authority and Minister, twice we have been kept Prisoners while dark Night, the next Time we waited in the Meeting-house while Benjamin Lord had done speak­ing, and one of us beginning to speak, said Lord told the People it would prophane the Sabbath of the great God for them to stop and hear us, calling us Praters; and when one of us said this is not the Sabbath of God, he said you are Madmen. Therefore seeing he does not allow the People to hear us speak of the Things of God on his pretended Sabbath, we desired Liberty to shew by the Scripture that the first Day of the Week is not the Christian Sabbath; and to shew by the Scripture what the Christian Rest or Sabbath is; and how Baptism and the Lord's Supper ought to be [Page 5] administered, and what they are Figures of. And also to shew some Scripture Marks, for People to know the Fol­lowers of Christ by; and some Scripture Marks to know false Teachers by. And if we say any thing contrary to Scripture, let him make it manifest to the People before us.

First, we shall shew that the first Day of the Week is not the Christian Sabbath, whereas Friend Lord called the first Day of the Week the Sabbath of the great God, he is under a gross Mistake, for the Scripture says, Rom. iv. 15. where no Law is, there is no Transgression. And God has no Law in the Scripture to keep that Day for a Sabbath, there­fore it is not the Sabbath of the great God, but only the Sabbath of the God of this World, as the Scripture says, 2 Cor. iv. 4. The God of this World hath blinded the Minds of them which believe not, lest the Light of the glorious Gos­pel of Christ, who is the Image of God, should shine unto them. Also the Confession of Faith of this Colony, says in p. 7. Believe in all divine Worship, it is not enough that this or that Act of Worship is not forbidden in the Word of God, if it be not commanded and you perform it, you may fear you will be found guilty. So that Friend Lord may fear he will be found guilty for keeping his pretended Sabbath him­self, according to his own Confession of Faith. Because it is not commanded in the Word of God, Also it is impos­sible it should be the Christian Sabbath, because it is no where called Sabbath in Scripture, but called the first Day of the Week, in Acts xx. 7. 1 Cor. xvi. 2. and John xx. 1 and 19. And there is not one Word about its being a Sabbath in Scripture, therefore it is evident they knew not it was a Sabbath▪ for if they had known it was a Sabbath, they would have called it so, and not always call it the first Day of the Week. Also Mat. xxviii. when Christ left his Apostles, he charged them to teach all Nations, to observe all Things whatsoever he had commanded them; and they have no where in all the New Testament taught one of the Nations to observe this pretended Sabbath: But, Rom. xiv. the Apostle commanded the Church not to judge him that esteemed one Day above another, considering he regarded it to the Lord. Yet he was afraid of them that observe [Page 6] Days, least he had bestowed upon them Labour in vain. Gal. iv. 10, 11. Ye observe Days and Months, and Times and Years, and I am afraid of you, lest I have bestowed La­bour in vain. Observe, he was as much against observing Days as he was against observing Months and Years; by all which it is evident he did not observe Days himself. Doubt­less it was Days commanded in the Old Testament that some of the Church was ensnared about. But the first Day of the Week was never commanded, nor nothing said about keeping of it in all the Scripture. And the Apostle spake against observing any Day. And he also says, Gal. i. 8.9. Tho' we or an Angel from Heaven preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any Man preach any other Gospel unto you, than that ye have received, let him be accursed. Therefore how can the pre­tended Minister of Christ, that preach that this pretended Sabbath ought to be kept, in such a superstitious manner, escape this Curse. And is not this pretended Sabbath an accursed Thing also; especially considering the Persecution that is used to force the Children of God to keep it, by spoiling their Goods, imprisoning and torturing their Bodies by whipping, not exceeding twenty Stripes, if they refuse to pay ten Shillings for working on this pretended Sabbath. And is not this Law a Work of the Devil, to torture the Body with twenty Stripes, and to force a Person to pay ten shillings or comply with this wicked Sabbath, against a Man's Conscience, when he knows it is not God's Sabbath, and therefore it will be a great sin for him, either to keep it, or to pay ten shillings. And we do esteem this Benja­min Lord to be a hardened Persecutor; for while he has been a Preacher where he now is, we have been cruelly whipt for pretended Breach of Sabbath, eight at one time, near his House, and we understood he looked on and liked it very well; and smaller Numbers have been whipt several other Times; and it was all for going through Norwich to our appointed Meeting at Lebanon on the first Day of the Week, and we endured it with the Help of God, while the Authority forbore whipping and let us pass without. [Page 7] This might have been Conviction enough to him that God was with us in our Sufferings, if he had been so much as a Babe in Christ, and he has not shewed us one Word of Scripture about keeping said pretended Sabbath to this Day, and yet calls it the Sabbath of the great God. And when we go to desire him to prove it by Scripture, he commands and pushes us out of his House. Also he has proved him­self to be such a one as we read of in Micah iii. 5. Thus saith the Lord, concerning the Prophets that make my People err, that bite with their Teeth, and cry Peace; and he that putteth not into their Mouth, they even prepare War against him. This appears by many that have been lain in Prison, to force them to pay Money for his preaching when they did not hear him, and professed it to be against their Con­sciences. If Benjamin Lord will shew us one Verse in the Bible that says one Word about keeping the first Day of the Week for a Sabbath, he shall have ten Pounds law­ful Money Reward for his Trouble, paid by us or either of us,

• John Walterhouse,
• Joseph Bolles,
• John Walterhouse, junr.
• John Rogers.

Now if said Lord does not shew us one Word in the Bible about keeping his pretended Sabbath, so as to recover said ten Pounds, then let all People believe that it is the Sabbath of the God of this World. He will not dispute with us by Word of Mouth, therefore we do it in Print, and so desire an Answer, if he please. We desire Friend Lord may not pretend himself unwilling to take ten Pounds for shewing the Scripture for his pretended Sabbath, for it seems to us he will earn his Money dear enough, and we will pay him honestly; if we neglect, it will be more for his Honour to cast us into Prison, than many others which have lain there when they owed him nothing, but only for vain preaching or prating. He perswades People 'tis a Sabbath, but 'tis all vain prating, no better than the Papists can prove any Idol they observe. God has shewed us that it is a great Idol in this Country, and all the Religion built [Page 8] on the Holiness of this pretended Sabbath, is Hypocrisy, and he requires us to publish it as Christ says, What ye hear in the Ear, preach on the House Top. Mat. x. Idolatry and superstition carnal Ministers preach to the general Court to make Laws and punish them that God sends to testify against this Idol. Nathaniel Eells of Stonington, in his sermon preached to the general Court, May 12, 1748, says, As Christ is Lord of all, so you are his Vicegerents on Earth, commissioned and sent to defend his Cause, and do his Work. So in this popish Darkness they got into Christ's Seat, and made many Laws while it is got to be such an Idol, that Friend Lord pretends it will prophane it for his People to hear us speak of the Things of God be­ween Meetings, tho' they came on Purpose to hear of the Things of God. Also the Authority orders the People away; and this is contrary to scripture, for Christians to ex­ercise Authority over one another in matters of Religion, Matt. xx. 25. Jesus called them unto him and said, ye know that the Princes of the Gentiles exercise Dominion over them, and they that are great, exercise authority upon them: but it shall not be so among you; but whosoever will be great a­mong you, let him be your Minister; and whosoever will be chief among you, let him be your servant; even as the son of Man came not to be administered unto, but to minister, and to give his Life a Ransom for many. Luke xxii. 25.

We know that God commanded Israel to keep the se­venth Day for a Sign, Ex. xxxi. 13 to 18. Verily my Sab­bath ye shall keep, for it is a Sign between me and you through­out your Generations, that ye may know that I am the Lord that doth sanctify you: ver. 16, 17. — Wherefore the Children of Israel shall keep the Sabbath, to observe the Sabbath, throughout their Generations, for a perpetual Covenant; it it a Sign between me and the Children of Israel for in six Days the Lord made Heaven and Earth, and on the seventh Day he rested and was refreshed. Thus it ap­pears it was the seventh Day Sabbath, God here com­manded to be kept for a Sign; and he also says, that ye may know that I am the Lord that doth sanctify [...] [Page 9] to know that the Lord did sanctify them, and when the Lord came into the World, and suffered Death for our Sins, this Sign as well as others was taken away and abo­lished, Col. 2.14 to 23. and now Christ invites Sinners to come to him and receive the Substance which that seventh Day rest was a Sign of; even to come to him and be sanc­tified, and find Rest to their Souls, Matt. xi. 28 to 30. Come unto me all ye that labour and are heavy laden, and I will give you Rest; take my Yoke upon you, and learn of me, for I am meek and lowly in Heart, and ye shall find rest unto your Souls: for my Yoke is easy, and my Burden is light. So we are to forsake all and come to him, and he will give us rest to our Souls. And whereas he says, take my Yoke upon you, and learn of me, for I am meek and lowly in Heart; that is, to take up our Cross and follow him, and so learn to be meek and lowly in Heart, as he is, and in so doing we shall find rest to our Souls. And further he says, for my Yoke is easy and my Burden is light; that is, when we have taken up our Cross, as he will teach us, and so learned of him, to be meek and lowly in Heart, then we shall see, that his Yoke is easy, and his Burden is light. And there is no other Sabbath to be kept, since Christ suffered on the Cross, but this rest to our Souls, which the seventh Day rest was the Sign of; and if we repent, and seek him with the whole Heart, while we receive the remission of our Sins, and the Gift of the Holy Ghost, we shall see it is a glorious Rest, which will satisfy the hungry Soul. Mat. 5.6. Blessed are they which do hunger and thirst after Righ­teousness, for they shall be filled. also, Isai. xi, 10. There shall be a Root of Jesse, which shall stand for an En­sign to the People, to it shall the Gentiles seek, and his Rest shall be glorious. Now, this Rest which Christ gives his Children, far exceeds the seventh Day rest, which was only a Sign of this glorious Rest or Sabbath; and all that worship God in Spirit and in Truth, do find this Rest or Sabbath in their Souls. This Rest to our Souls in this World, is the earnest of our Inheritance in the World to come. Eph. 1.13. After that ye believed, ye were sealed with that holy Spirit of Promise, which is the earnest of our [Page 10] Inheritance, until the Redemption of the purchased Possession. also, Heb. iv. 9, 10, 11. There remaineth therefore a rest to the People of God; for he that is entered into his Rest, he also hath ceased from his own Works, as God did from his. Now this Rest to the People of God, is the Rest which Christ gives our Souls, and when his faithful Children re­ceive this holy Rest into their own Souls, then they cease from their own Works, as God did from his; for they put off the Body of the Sins of the Flesh, by the Circumcision of Christ. Col. ii. 11. Also if any be in Christ, he is a new Creature; old Things are past away, behold all Things are become new. 2 Cor. v. 17. And as to what he says in ver. 11. Let us labour therefore to enter into that Rest, lest any Man fall after the same example of Unbelief. This shews it is by believing in Christ that we must enter into th [...] holy Rest, and therefore we ought to labour, even to work out our Salvation with Fear and Trembling, lest we fall short, as Israel fell through Unbelief in the Wilderness, and en­tered not into that Rest, which was a Figure of this Rest which we are striving after, and if we do not keep this holy Rest or Sabbath in our Souls in this Life, we shall fall short in the World to come. Therefore the Apostle says, keep yourselves in the Love of God, and St. Paul says, 1 Cor. ix. 27. I keep under my Body and bring it to Subjection, lest that by any Means, when I have preached to others, I myself should be a Castaway.

Concerning Baptism. Baptism is call'd a Figure. 1 Pet. 3.18 to 22. Christ also hath once suffered for Sins, the Just for the Unjust, that he might bring us to God; being put to Death in the Flesh, but quickened by the Spirit. And he further says, By which also he went and preach'd unto the Spirits in Prison, which sometime were disobedient, when once the long-suffering of God waited in the Days of Noah while the Ark was preparing. So it was by Virtue of Christ suffering for our Sins, that he might bring us to God, that he preached or strived by his Spirit, with the Spirits of Men, while the Ark was preparing; and they are said to be in Prison, because God had said his Spirit should not always strive with them, yet he allowed them an hundred and twen­ty [Page 11] Years, while the Ark was preparing, and while his long suffering waited for them to repent, and to have their Sins forgiven, that so he might bring them to God, that their Spirits might be reconciled to him, before their Bodies were destroyed by the Flood. And he further says, Wherein few, that is eight Souls, were saved by Water; the like Fi­gure, whereunto even Baptism doth also now save us: not the putting away the Filth of the Flesh; but the Answer of a good Conscience towards God, by the Resurrection of Jesus Christ. Whereas he says, the like Figure, he aludes from the destruction of the old World, and the Salvation of Noah and his House by Water, which was a Figure of the Chur­ches Salvation by Christ the promised Seed to come, who was to be her Head, and the Saviour of her Body: Baptism says he, is the like Figure, so that he speaks of Baptism, as it is a Figure delivered to the Church, now saveth us faith he: that is, it is a Figure of our Salvation by Christ: he speaks by the Figure as Christ does in the like Case, when he gave his Disciples the Bread and Wine, which were but Figures, saying, This is my Body which is broken for you: And when he gave them the Cup of Wine, he said, This is my Blood of the New Testament which is shed for many. Yet they were but Figures of his Body and Blood, as Bap­tism is a Figure of our Salvation by the resurrection of Jesus Christ; not, saith Peter, the putting away the Filth of the Flesh, that is, the Figure only washeth the outward Man, but we have the answer of a good Conscience by the resur­rection of Jesus Christ, which Baptism is a Figure of. But the washing of the Filth of the Flesh, is only the Work of the Figure, and the Figure is to point out how we come by this Baptism, which cleanseth us from our Sins; for it is not sufficient for us to know that it is the Spirit that baptiseth us from our Sins, but the main Thing is to know how we came by the Gift of the Spirit, and this Knowledge is to be guided by the Figure; for Peter telleth us in ver. 18. that Christ was put to Death in the Flesh, that he might bring us to God. So we come to cease from Sin by his suffering in the Flesh for us. 1 Pet. iv. 1. He also being quickened by the Spirit, and so raised from the Dead by this Resurrection of [Page 12] us: and thus we come to have a good Conscience towards God, by the resurrection of Jesus Christ; so that our good Conscience comes by our Spiritual Baptism, and our spi­ritual Baptism comes by the resurrection of Jesus Christ. When Paul had received his Sight, and was filled with the Holy Ghost, the Lord said by the Mouth of Ananias, why tarriest thou, arise and be baptised. And when the Holy Ghost fell upon Cornelius and his House, the Lord com­manded them by the Mouth of Peter, whom he sent to teach them, to be baptised: and Peter makes a Challenge by Way of question, saying, Can any Man forbid Water, that these should not be baptised which have received the Holy Ghost as well as we. So he that the Lord sent to teach them what to do, upon this very Reason, of seeing them baptised with the Holy Ghost, commands them to be bap­tised, and it is evident with Water.

Baptism is a Figure that thro' the Death and Resurrection of Christ we die to sin; and are raised up together with him to Newness of Life, having a sense and feeling in ourselves of what the scriptures testify concerning Jesus Christ being that one sacrifice for sin by the Effects of the suffering of of Jesus Christ operating in us, which mortifies and kills sin in us, and in his Name quickens and raises us up to Newness of Life. So the outward Figure represents, that the Death and Burial of our Body of Sin comes by the Death of Christ for our Sins: also the Resurrection of the Body, which also comes by Christ, is held forth by this Ordinance, as appears Rom. vi. 3, 4, 6. So many of us as were baptised into Jesus Christ, were baptised into his Death, that like as Christ was raised up from the Dead by the Glory of the Fa­ther, even so we also should walk in Newness of Life; know­ing this, that our old Man is crucified with him, that the Body of Sin might be destroyed, that henceforth we should not serve Sin. Also Col. ii. 12. Buried with him in Baptism, wherein we are also risen with him through the Faith of the Operation of God, who hath raised him from the Dead. As if he should say, we are risen with him to Newness of Life by witnessing the Operation of God in us. Also 1 Cor. xv. 29. Else what shall they do which are baptised for the Dead, [Page 13] if the Dead rise not at all, why are they then baptised for the Dead. So Baptism signifies our rising from the Dead. Thus it appears that the Figure should be administered by a Burial in the Water, it being a Figure of our Death to Sin, by the Death of Christ for our Sins; and also a Re­surrection to Newness of Life, by the Resurrection of Jesus Christ, and a Figure also of the Death and Resurrection of our Body, which comes by Christ. Paul says, 1 Cor. xi. 1, 2. Be ye Followers of me, even as I also am of Christ. Now I pray you, Brethren, that you remember in all Things and keep the Ordinances as I delivered them to you. And we read this Ordinance of Baptism was delivered to the Church by administering where there was much Water. Mark i. 5. There went out unto him all the Land of Judea, and they of Jerusalem, and were all baptised of him in the River of Jordan, confessing their Sins. Now let us con­sider what Need there was for all the Country to go Jordan where there was much Water, if it would please God to sprinkle a little Water in the Face, as the pretended Mini­nisters of Christ do now. The Scripture says they were all baptised of John in Jordan. Baptise is a Greek Word, in English it is wash or dip, as by the Dictionary appears. So they were all washed or dipped in Water, even in Jordan. Acts viii. 38. They went down both into the Water, both Philip and the Eunuch, and he baptised him. Also John iii. 23. John also was baptising in Enon near to Salem, be­cause there was much Water there; and Jesus was baptised of John in Jordan. Mark 1.9. And seeing they all took the Pains to go where there was much Water, and were bap­tised in the Water, and our Lord himself was baptised in Jordan, and came up out of the Water; how can we think that we follow Christ, if we are ashamed to take up our Cross and do as he has done; and how does it look for a pretended Minister of Christ, to sprinkle a few Drops of Water in the Face, and say it will do as well, and so con­ceit himself wiser than Christ and the Apostles; neither is it a true Resemblance or Figure of the Spiritual Baptism, nei­ther is it an Institution of God, but rather a mocking of God, neither do we perceive that God owns it by giving [Page 14] the Holy Ghost to them that come under that invented Baptism; also to baptise Infants, that know not what they are about, without Scripture Example. Christ said, Mat. xxviii. 19, 20. Go ye therefore and teach all Nations, bapti­sing them in the Name of the Father, and of the Son, and Holy Ghost; teaching them to observe all Things whatsoever I have commanded you, and lo! I am with you alway, even unto the End of the World, Amen. So that if his Followers observe all Things whatsoever he has commanded, he has promised to be with them alway, even unto the End of the World: and also saith Amen; that is, verily so be it. Also Acts ii. 38. Peter said unto them, repent and be baptised every one of you, in the Name of Jesus Christ, for the remis­sion of Sins, and ye shall receive the Gift of the Holy Ghost. And we can truly testify that this promise is fulfilled among us, as fully as it is written: And this we write for the Ho­nour of Christ, that we do know that he fulfils his Promise, made by the Mouth of his Apostles, and for encouragement to all them that will take up their Cross and follow him. Heb. xiii. 12, 13, 14. Wherefore Jesus also, that he might sanctify the People with his own Blood, suffered without the Gate: let us go forth therefore unto him without the Camp, bearing his reproach; for here have we no continuing City, but we seek one to come. 2 Tim. iii. 12, 13. Yea, and all that will live Godly in Christ Jesus, shall suffer persecution, but evil Men and Seducers shall wax worse and worse, de­ceiving and being deceived.

Concerning the Lord's Supper. When God delivered his People out of Egypt, he ordained an Ordinance in his Church called the Lord's Passover, which Ordinance did point at Christ, who was the real Lamb of God, figured out by that Ordinance, which was to guide the Faith of God's Church to the promised Seed of the Woman, till he should come. Which Ordinance continued in the Church, till it was fulfilled in the Kingdom of God; for in that very Night in which Jesus eat that Passover with his Disciples, he was betrayed, tho' he freely offered up himself for our Sins, that he might redeem us from our vain Conversations: And in the Time of his eating that Passover with his Disciples, [Page 15] he instituted a new Gospel Ordinance, to guide the Faith of his Church in himself, as being already come, as the Apostle Paul saith, 1 Cor. v. 7. For even Christ our Passover is sacrificed for us. He having thus once appeared by the sacrifice of himself, to put away sin, hath left an Ordinance with his Church called the Lord's supper, to be observed by his Church, till he shall appear a second Time, without sin to salvation: in his first Appearance he was made sin for us, who knew no sin, that we might be made the Righteousness of God in him, and all the sacrifices for sin before his com­ing, was to guide the Faith of his Church to this one sacri­fice, which they all pointed at, that the Church of God might believe and know by these Ordinances before appoint­ed of God, that God had ordained them another Head in the Room of Adam, who by his Disobedience brought Death and Misery upon himself, and upon all his Posterity; but by the righteous Life, bitter Death, and glorious Resur­rection of this second Adam, a resurrection from Sin, Mi­sery and Death, is brought to Light: So that this Lamb of God is the one and only Sacrifice for our Sins, as Peter says, 1 Pet. i. 18, &c. Forasmuch as ye know that ye were not redeemed with corruptible things, as Silver and Gold, from your vain Conversation, but with the precious Blood of Christ, as of a Lamb without Blemish, and without Spot; who ve­rily was fore-ordained before the foundation of the World. God chose us in him our Head, before the Foundation of the World, and by his free Grace called us in him, that we should be Holy, by being made Partaker of that Holiness, which was with him before the Foundation of the World was laid; and therefore the Lamb of God that was sacrificed for us, is worthy to receive Power, Riches, Wisdom, Ho­nour, Glory, and Strength, for he was slain for us, and hath purchased for us the true and living Bread of Life; and our Lord Jesus Christ, at the Cessation of that Passover, which was to guide the Faith of his Church in him that was to come, till he should come and fulfil that Ordinance, by the Sacrifice of himself, hath settled a New Testament Or­dinance in his Church, to shew forth his Death, till he shall come a second Time in Glory: This Ordinance is to [Page 16] shew, that his Church hath the Remission of Sins by shed­ding of his Blood, and to shew and to keep in Memory, that the Bread of Life which is given us, is purchased for us by his bitter Death, that his Church may ascribe that Glory to him which is due to him, who hath purchased these Things for us at so dear a Rate; so this Ordinance is not so much to set forth the Gift, as it is to set forth the Price that purchased the Gift for us; for if a Man will give his own Life to save the Life of his Friend, this is a Price of great Value worth the Consideration; but Christ hath laid down his Life to redeem ours while we were his Enemies. 1 Cor. xi. 23, &c. I have received of the Lord, that which also I delivered unto you, that the Lord Jesus, the same Night in which he was betrayed, took Bread, and when he had given Thanks, brake it, and said, take eat, this is my Body which is broken for you, this do in remembrance of me. After the same Manner also, he took the Cup after he had supped, saying, this Cup is the new Testament in my Blood, this do as oft as ye drink it in remembrance of me; for as often as ye eat this Bread, and drink this Cup, ye do shew the Lord's Death till he come.

Under the Old Testament they offered the Blood of Beasts, to guide the Faith of God's Elect to this Blood of Christ, which is the Substance. And our Lord Jesus hath left this Ordinance with his Church, to guide her Faith in his Blood already shed for us, saying, This do in Remem­brance of me. And saith the Apostle, As often as ye eat this Bread, and drink this Cup, ye do shew his Death 'till he come. And this Coming the Apostle does not mean to be in his divine Nature, but in our Nature as he offered himself. For it was the coming of him who had been dead that this Ordinance directed their Faith to for a second Time; for he says to those very Persons, 2 Cor. xiii. 5, Examine yourselves whether you be in the Faith, prove your ownselves, know you not your ownselves, how that Jesus Christ is in you, except you be Reprobates? Here it appears that Christ was with them and in them at this very Time of his divine Na­ture, except such as were Reprobates. For it was his di­vine Nature in them that brought them out of a Reprobates [Page 17] State, and made them worthy to partake this Ordinance. For this Self-Examination was to be in a special Manner before they came to this Table. 1 Cor. xi. 28. Let a Man examine himself, and so let him eat of that Bread, and drink of that Cup, for he that eateth and drinketh unworthily, eateth and drinketh Damnation to himself, not discerning the Lord's Body. Thus it appears, that they only who are Partakers of the Purchase of this Sacrifice, can discern the Lord's Bo­dy offered for them, it being Christ's divine Nature, mani­fested in our Nature; in which Nature our Election stands, or our Justification, and our Sanctification stands in this Di­vine Nature, which we are made Partakers of through Faith in Christ. And out of this Nature we are in a Re­probate State, let our Conversation be never so blameless in the Sight of Man. This Ordinance was attended at Sup­per Time; and they did not only eat Bread, but they eat their Bread with their other Meat.

Some Scripture Marks to know the Followers of Christ by, and some scripture Marks to know false Teachers by.

One principal Mark given by Christ, for all Men to know his Disciples, was by their loving one another as he had loved them. John xiii. 34, 35. A new Commandment give I unto you, that ye love one another, as I have loved you; that ye also love one another; by this shall all Men know that ye are my Disciples, if ye have Love one for another. And he calls this his new Commandment, for them to love one another as he had loved them. We may observe, that Christ gave his Disciples this new Command­ment when the Hour was come that he should depart out of this World unto the Father, as appears ver. 1. When Jesus knew that his Hour was come, that he should depart out of this World unto the Father. And in these xiii, xiv, and xv. Chapters, he several Times charged them to love one another, and to bear Fruit also: but here first it says, When Jesus knew that his Hour was come, that he should depart out of this World unto the Father, having loved his own which were in the World, he loved them unto the End. The End here spoken of, was the End of his being with them in the World: for his Hour was come now to depart out of this [Page 18] World. And this Text testifies that he loved them unto the End; meaning the End of his being with them to the End of the World, And also informs us, how he taught them to bear the Fruit of his Love one to another, after he departed from them out of this World unto the Father, as appears ver. 3, 4, 5. Jesus knowing that the Father had given all Things into his Hand, and that he was come from God, and went to God, he riseth from Supper, and laid aside his Garment, and took a Towel, and girded himself; after that he poureth Water into a Bason, and began to wash the Dis­ciples Feet, and to wipe them with the Towel wherewith he was girded. All this was to teach them, or rather to teach us to be subject to and serve one another in Meekness and Love, and especially in all Long-suffering and Doctrine, to edify one another in the Ways of God, as he had done to them; as appears ver. 12. And so after he had washed their Feet, and had taken his Garments and was sat again, he said unto them, Know ye what I have done to you; ye call me Master and Lord, and ye say well; for I am: if I then your Lord and Master have washed your Feet, ye also ought to wash one another's Feet; for I have given you an Example that ye should do as I have done to you. And considering Christ at his departing, has so much in these three Chapters commanded his Disciples to love one another, as he had loved them, and gave such an Example of serving them in the meanest service in the World, even to wash their Feet; and afterwards told them what he did it for; therefore we ought to take this as a solemn Charge for us to love one another as he has loved us, and serve one another, as he meant to teach us, by washing the Disciples Feet. And if we serve and love one another, as he meant to teach us, he affirms, that all Men shall know by this that we are his Dis­ciples. Also 1 John iii. 16. Hereby perceive we the Love of God, because he laid down his Life for us, and we ought to lay down our Lives for the Brethren. The Scripture and History also shews, that the Faithful did hazard and lay down their Lives one for another, in Times of Persecution; and when Brethren hazard and lay down their Lives one for another now, it is a Mark to know that they follow Christ, [Page 19] as much as it was then. So then we ought not to re­frain visiting, edifying, communicating or speaking to the Children of God, if they are sick, or in Prison, or at their Meeting-house, for Fear of the Laws and Punishment of Men, Matt. x. 39 to 42. Matt. xxv. 34 to 46. And in so doing, we bear the Fruit which he requires of us, even the Fruit of his Commandment, to love one another as he has loved us; and it is by the Fruit which we bear, that we are to know ourselves, and also to know false Prophets. Mat. vii. 15. Beware of false Prophets, which come to you in Sheep's clothing, but inwardly they are ravening Wolves; ye shall know them by their Fruits ver. 20. Wherefore by their Fruits ye shall know them. Therefore we are to try their Fruits by the [...], that we may know what Sort it is, for Men do not gather Grapes of Thorns, &c. We read that Paul taught the Elders of the Church of Ephesus, to feed the Church of God, which he had purchased with his own Blood, and to labour with their Hands, and to be ra­ther Givers than Receivers. Acts xx. 17 to 38, he says, Take Heed therefore unto yourselves, and to all the Flock over which the Holy Ghost hath made you Overseers to feed the Church of God, which he hath purchased with his own Blood. Again, You yourselves know that these Hands have ad­ministered to my Necessities, and to them that were with me. I have shewed you all Things, how that so labouring, ye ought to support the Weak, and to remember the Words of the Lord Jesus, how he said it is more blessed to give than to receive. Here are two special Things for us to observe; the first is the Apostles's Command, that so labouring, meaning as he had done, ye ought to support the Weak; also to remem­ber the Words of the Lord Jesus, how he said, it is more blessed to give than to receive. Here we see, that settled Elders are taught to labour with their Hands, and to give rather than receive. But travelling Ministers, such as Paul and Barnabas, had Power to forbear working, and it is the Duty of other Christians to be Fellow Helpers to the Truth by supplying such in their Need, as appears 1 Cor. ix. We know that a travelling Minister such as Paul and Barnabas are called from their Wives, Children, Houses and Lands [Page 20] if they have any, and are sent from City to City, and over-Sea: They are not only taken from their own Employ­ment, but are sent upon Charges; their Condition is like that of a Soldier, who is sent from his own Living upon Charges; and therefore is maintained at the King's Charge. Ver. 6, 7, saith he, I only and Barnabas, have not we Power to forbear working? Who goeth a Warfare at any Time at his own Charges? But the Scripture shews, Paul labour'd with his Hands at all Opportunities, to make the Gospel without Charge, and commanded other Christians, saying, Be ye Followers of me, even as I also am of Christ. Also we read Matt. x. with Luke x. that Christ sent forth his A­postles to preach, and to heal the sick, cleanse the Lepers, raise the Dead, and to cast out Devil and said unto them, Freely ye have received, freely give. So he forbid them tak­ing any thing for preaching or healing; for he commanded them to give it freely. But as they were Travelling Mini­sters, he said unto them, Eat and drink such Things as they give; and as he said, the Labourer is worthy of his Hire, we ought to consider they were Christ's Labourers; he sent them to labour in his Harvest, and they were to look to him for their Hire. They were to walk by Faith and not by Sight, 2 Cor. v. 7. As they had freely received, they were commanded freely to give their preaching and healing. Thus we may observe, that both Christ and Paul commanded Teachers to receive nothing for teaching, they received freely and they were freely to give; and so they were Followers of Christ, and became Servants to all Men, in Love serving one another, and laid down their Lives for the Brethren. Also their Kingdom is not of this World, and they are for­bidden to receive the Things of this World for preaching the Gospel. When Christ and the Apostles went about healing and preaching, if it had been right, and they had suffered themselves to receive Gifts, no Doubt but they might have received much. But Christ was called a Car­penter, and had no where to lay his Head; and Paul was a Tent-maker, and the Apostles were Fishermen, and la­boured with their Hands, and had no certain Dwelling-place, as appears 1 Cor. iv [...] [Page 21] from all Men, yet have I made myself Servant unto all, that I might gain the more, 1 Cor. ix. 19. This was following Christ, as he came not to be ministered unto, but to mi­nister, and to give his Life a Ransom for many. Also Elisha refused to take any thing for teaching, 2 Kings v. 16. But Gehazi his Servant chose a Reward, as false Teachers always do. And tho' the Teachers that Christ sends, are forbidden to receive a Reward of Men, yet Necessity is laid on them to preach the Gospel, and woe is unto them if they preach not the Gospel, tho' they are persecuted for their Pains, 1 Cor. ix. 16. Yea, they take Pleasure in Per­secution for Christ's Sake, as St. Paul says, 2 Cor. xii. 10. But the Teachers which the World heaps up to themselves, walk by Sight [...] by Faith, and they have no Neces­sity to preach except it suits their worldly Interest; for their Kingdom is of this World, and they must have a Re­ward in this World for preaching, or else there is no Ne­cessity laid on them to preach. They serve not our Lord Jesus Christ, but their own Bellies; and by good Words and fair Speeches deceive the Hearts of the simple, Rom. xvi. 18. They may be hired by the Year, where they can make the best Bargain, and perhaps go to another Place if they can get more. Judg. xvii. 10, 11, Micah said, dwell with me, and be to me a Father and a Priest, and I will give thee ten Sheckels of Silver by the Year, and a Suit of Apparel, and thy Victuals. So the Levite went in and was content to dwell with the Man. Observe, he was content while his worldly Interest might be better suited; for we read, Judg. xviii. 19, 20. They said unto him, hold thy Peace, lay thine Hand upon thy Mouth, & go with us, & be to us a Father and a Priest; is it better for thee to be a Priest to the House of one Man, or that thou be a Priest to a Tribe and a Family in Israel? and the Priest's Heart was glad, and he went with them. They are such, that if a Man will not put into their Mouths, they will prepare War against him, Mic. iii. 5. And if a Man will not give their Demand, they will take it by Force, by their Servants or Collectors, 1 Sam. ii. 15, 16. They live under that Woe, Luke vi. 26. Woe unto you, when all Men shall speak well of you; for so did their Fathers [Page 22] to the false Prophets. Also 1 John iv. 5, 6, They are of the World, therefore speak they of the World, and the World heareth them. We are of God; he that knoweth God, hear­eth us; he that is not of God, heareth not us: hereby we know the Spirit of Truth and the Spirit of Error. Isai. lvi. 11. They are greedy Dogs, which can never have enough; and they are Shepherds that cannot understand; they all look to their own Way, every one for his Gain from his Quarter. He speaks as plain as if we had one in every Town of New­England. 2 Peter, ii. 3. Through Covetousness with feigned Words shall they make Merchandize of you. Jer viii, 10. Every one from the least even to the greatest is given to Cove­tousness, from the Prophet even unto the Priest. And be­cause they are thus greedy of Gain, [...] called greedy Dogs, and ravening Wolves: Mat. [...]i. 15. Acts xx, 29. But the true Ministers preach the Gospel freely; Isai. lv. 1. He that hath no Money, come ye. Mat. x, 8. Freely ye have received, freely give. Mat. xi. 5. The Poor have the Gospel preached to them. 2 Cor. xi. 7. I have preached to you the Gospel of God freely. 2 Cor. xii. 18. I desired Titus, and with him I sent a Brother; walked we not in the same Spirit? walked we not in the same Steps? 1 Cor. ix. 18. What is my Reward then? verily that when I preach the Gospel, I may make the Gospel of Christ without Charge. 1 Pet. v. 2. Feed the Flock of God, &c. not for filthy Lucre. 2 Cor. xii. 14, 15. I will not be burdensome to you; for I seek not yours, but you; for the Children ought not to lay up for the Parents, but the Parents for the Children: And, I will very gladly spend and be spent for you. Yet they are judged by the World to be Deceivers and Hereticks, because they go contrary to their Forms, Inventions and Traditions, and testify against the false Prophets which deceive the World. Mat. xxvii. 63. Sir, we remember that that Deceiver. Here we see Christ was counted a Deceiver 2 Cor. vi. 8. As Deceivers, and yet true. Here we may see the Apostles were counted Deceivers. Jer. xviii, 18. Let us devise Devices against Jeremiah; for the Law shall not perish from the Priest, nor Counsel from the Wise, nor the Word from the Prophet: Come let us smite him with the Tongue, and [Page 23] let us not give Heed to any of his Words. Here we see they counted Jeremiah a Deceiver; concluding that one Man in the Kingdom could not be right, and all their Priests, Pro­phets and wise Men deceived. Acts xxiv. 14. This I con­fess, after the Way they call Heresie, so worship I the God of my Fathers. And because the World judged them Decei­vers and Hereticks, therefore they persecute and revile them. Mat. v. 11, 12. Blessed are ye, when Men shall revile you and persecute you, &c. for so persecuted they the Prophets which were before you. 1 Cor. iv. 12, 13. Being reviled, we bless; being persecuted, we suffer it; being defamed, we intreat. 2 Cor. vi, 4, 5. In all Things approving ourselves as the Ministers of God in much Patience, in Afflictions, in Necessities, in Dist [...] in Imprisonments, in Tumults. 2 Tim. iii. 10, to 13▪ Thou hast fully known my Doctrine, Manner of Life, Persecutions, Afflictions, which came unto me at Antioch, at Iconium, &c. You and all that will live godly in Christ Jesus shall suffer Persecution, but Seducers shall wax worse and worse, deceiving and being deceived. Here is a Promise, that all that will live godly in Christ Jesus shall suffer Persecution; therefore we may expect it will be so. Also Christ's Words, John xv. 20. Remember the Words that I said unto you, the Servant is not greater than the Lord; if they have persecuted me, they will also persecute you. And as the World chuseth their wise, honourable and learned Men to be their Ministers, so God for the most Part chuseth such as are despised, ignorant and unlearned, to be his Ministers: This appears by the following Scriptures, Acts iv. 13. Now when they saw the Boldness of Peter and John, and perceived, that they were unlearned and ignorant Men, they marvelled. 1 Cor. 26, 27. For ye see your calling, Brethren, how that not many wise Men after the Flesh, not many mighty, not many noble, are called: but God hath chosen the foolish Things of the World, to confound the wise; and God hath chosen the weak Things of the World, to confound the mighty, and base Things of the World, and Things which are despised hath God chosen. Matt. xi. 25. I thank thee, O Father, Lord of Heaven & Earth, because thou hast hid these Things from the wise and prudent, and hast [Page 24] revealed them to Babes. More Marks of false Teachers, Jude xi. Woe unto them, for they are gone in the Way of Cain, and run greedily after the Error of Balaam, for Re­ward. They are Persecutors, as Cain was, and it is they that have stirred up Persecution in all Ages, to force the Witnesses that God sends, to comply with their Institution of Men. And they have ran greedily after the Error of Balaam, to get a Reward for Preaching, as Balaam did. 2 Tim. iii. Having a Form of Godliness, but deny the Power thereof; from such turn away. They deny the Power of God in us, which cleanseth us from all Uprighteousness. 1 John i. 9. If we confess our Sins, he is faithful and just to forgive us our Sins, and to cleanse us [...] all Unrighteous­ness. He says, from such turn away, [...] 2 Cor. vi. 14 to 18. Be ye not unequally yoked together with Unbelievers, for what Fellowship hath Righteousness with Unrighteousness, and what Communion hath Light with Darkness, and what Concord hath Christ with Belial, or what Part hath he that believeth, with an Infidel; and what Agreement hath the Temple of God with Idols, for ye are the Temple of the liv­ing God, as God hath said, I will dwell in them and walk in them, and I will be their God, and they shall be my People; wherefore come out from among them; and [...] ye separate, saith the Lord, and touch not the unclean [...], and I will receive you, and will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty.