TRUTH RELEASED FROM PRISON, TO ITS Former Liberty. OR, A true discovery, who are the troublers of true Israel; the disturbers of England's Peace. With a brief Narration; in which is impartially debated of, who are the true Ambassadors of that great Jehovah, the Prince of Peace. By LAURENCE CLARKSON, a Labourer in that great Mystery of godliness. London, Printed by jane Coe, for john Pounset, at the lower end of Budgerow, near Canon-street. 1646. TO The Mayor, aldermans, with the Inhabitants of the Town of Preston in Amoundernesse, in the County of Lancaster. Your Townsman wisheth, that Truth in Peace, and Peace in Truth, may dwell in your hearts as one man. GENTLEMEN, WEre it so that Truth were understood in its Centre, that Truth were apprehended in its Element, then would a Truth be received as a Truth; notwithstanding the Messenger be not he you expected. This would be nothing in hindrance, that Truth should not be embraced as a Truth, so that if Truth in the power thereof hath not reduced your spirits in obedience thereto, though an Angel from Heaven should divulge the truth you cannot believe it. To that end saith the Prophet in hearing you shall hear, and not understand, Isa. 6. 9 in seeing you shall see, and not perceive a truth from an error, for the prevention hereof, observe the Apostles exhortation, prove all things, and try the spirits of men; that so you 1 Thes. 5. 21. may not hold fast that which is evil, and lose that which is good, in esteeming one messenger above another; in so doing you receive the message in love to the messenger, and not in love to the message itself; so that it comes, ye rejoice in man and not in truth, delivered by the man (as instance) the Countrymen of Christ could not but be astonished at the Doctrine delivered by him; Saying, from whence hath he these things, & what Mark. 6. 2. 3. wisdom is this that is given unto him, etc. They could not but acknowledge the excellence thereof, and with admiration conclude; never man john 7 46 spoke like this man, (but) when they understood whose Son he was; how that he was a Carpenter, Mary's Son, the brother of JAMES and JOSES vers. 3. and of JUDAH and SIMON, and that their Sisters were with them; then their note was changed; for whereas before they appluaded him: now saith the Text, they were offended in him. So that Gentlemen, to this end I quote this Scripture, that so you may examine your own hearts, whether you be not offended, that God hath been pleased to call out the poorest, and weakest of his Saints, adorning them with gifts equivalent thereto, authorising them by his Princely Majesty to divulge his message to People, Kings, & Nations, and who shall withstand his pleasure herein, or who dare presume to murmur at the do of the Lord, seeing they are marvellous in the eyes of men; knowing this, that all things are of him, through him, Rom. 11. 36. and to him; So that he may do with his own, what he pleaseth; as what if he please to confound the Wise, and exalt the Ignorant? what if he please So accounted. to refuse the greatness of the Elders Scribes, and Pharisees, and accept of beggars, as Peter and John? what if he please to reject the Nobility of King Ahab, and approbate the Prophesy of poor ELIAH, of poor Tradesmen, as Tailors, Weavers etc. Should this displease you, that is the pleasure of God? If this be your trouble that Eldad Gentlemen, and Medad should prophesy, that the Saints of the most high should deliver the message of the King of Kings, that the Family of love should improve their Talent given them by their Father; notwithstanding your displeasure 1 john 1. ●. herein, I dare not, I cannot, but what I have seen and heard, declare unto you; (yea you) my Countrymen, my Townsmen, my Neighbours, and my Acquaintance; under this Relation I am emboldened. I am engaged to present my Light before you, to traffic with my Talent amongst you, to the end you may see and acknowledge, God is not partial, with him is no respecting of Persons; yea Rom. 2. 11. with God it matters not, of what occupation he be, provided, he be lawfully called and sent out by God, approbated and authorized by his Majesty, in that the work is the Lords, and not man's, (therefore) it is the Prerogative of God to make choice of what messenger he pleaseth. So that Gentlemen, what should I say to you, or to what should I council you, (only this) that you would be pleased to approve of that which is approved by God, that you would receive that which is sent by God, that so I may not have the like occasion to weep over you, as Christ had over Jerusalem; saying, O Jerusalem Jerusalem, Math. 23. 37. etc. So that I may not say O Preston, Preston, thou that hast been seduced by blind Guides; insomuch that thou hast worshipped that for God which really was no God, as instance thy exalting the Common Prayer, thy crucifix in baptism, thy kneeling at Sacrament; thy reverence to the Steeple was so great, that I was reproved for turning against the wall; so By Mr. Huddson then your Lecturer. that I may say, thou that despisest the Prpohets of God, and rejecteth them that are sent unto thee, how often hath the Lord unsheathed his Sword against thee, how often hath he plundered thee, & yet notwithstanding thou canst not, thou wilt not return, return unto thy God; so that Preston my request to God is for thee, that the Love of Christ may plunder thee, may persuade thee, yea may conquer thee in obedience to his Majesty: that so you may become truly Noble with the men of Berea, in receiving the Word of Acts. 17. 10. God with all readiness of mind, and in holy wisdom search the Scriptures, to the end you may truly understand by whom the Gospel was preached, and from whom they were authorized. That in so doing this poor Talent of mine may find entertainment with you, so as to be received by you, not only by the hearing in the ear, but in the understanding of the hart; the which I in all Christian love present to your consideration, desiring it may be perused with a single eye and impartial Spirit, to the end you may not approve or disprove, of these few lines, in reference to the Author; but as you understand the matter herein contained, so Judge, and so Speak, and withal I entreat you, if you apprehend any error through weakness, delivered by me in that I am the weakest of thousands: that you would be pleased to impute it to me the Author thereof, that so Truth by you may not be Scandalised; but in all wisdom Vindicated, james 1. 27. in that it is pure and undefiled For the performance of which, turn your eyes upon the ensuing subject, and the Lord give you understanding to apprehend the truth therein contained; which, I hope nothing there from is presented to the view of your eye; but what the text will bear me out, as that Eliah by the Court of equity was engaged, to bring to light the Ishues of Ahabs unjust proceed, and that the more truth might be vindicated, the Gentry with the Comonalty satisfied, who was the troubler of Israel: under the same engagement, by the same Covenant, are Elias friends constrained to vindicate their call, their Doctrine, & their Profession; from any report or scandal, imputed on them by Ahabs' Kinsmen, under what term soever, that thereby it may appear who halts between two opinions, who are Newters, who turns with the times: that so you may know who are the troublers of Israel. Gentlemen, this (and only this) is my love to you: yea, my Petition for you; that you may be a discerning people, yea such a people that the Lord delights to inhabit with, then will your Shire be a joy to England, yea your Town will be a terror to the Enemies round about you, in that truth is stronger than Kings: Truth will do as the Ark to the Philistines, make them fear and tremble; yea truth is so far from troubling 1 Sam. 4. 4. 7. the Saints that it is their joy, their peace, their chiefest treasure: So that my conclusion is, truth may be your Governor, your Weapon, your refuge, your all in all; that truth may preserve you from all your enemies, that truth may support you in the greatest misery, that truth may possess you in everlasting peace. So prayeth he that is, Your Servant in the Truth. LAW. CLARKSON. Truth released from Prison, to its former Liberty. 1 KINGS, 18. 17. Art thou he that troubleth Israel? Dear friends, you have an indictment or accusation preferred into the Court of the living God. The extent thereof lieth in these words. Art thou he which troubleth Israel? The connexion of which is divided in accusatorem, et reum, That is, the plaintiff and Defendant; so that the Court of equity doth produce an engagement in the hearts of all such that are in Covenant with Christ jesus, that are of the sworn jury, to give in our Testimony concerning the indictment. In that we may Evangelically prosecute the truth of this information, I shall inquire whether it be suppositive or Affirmative, that so justice in all equity may pass sentence on both sides. To that end peruse the Bill preferred by King Ahab, and seriously take notice of the particulars quoted in the Indictment; which were, that Eliah the defendant, should prophesy bitter things that would befall the King, and Kingdom of Israel; saying, Chap. 17 1. as the Lord God of Israel liveth before whom I stand, there shall be neither dew nor rain, but according to my word. Secondly, examine the Defendant what was the reason of this his Prophecy, whether it were out of the envy of his Spirit, or that it was the power of jehovah, commanding and carrying out his heart to deal plainly with the plaintiff, King Ahab. For your satisfaction in this query, I conceive the record will clearly produce, that Eliah had no envy against Ahab or his Kingdom, but did by the teachings of God declare, what the Lord had determined to do; in that he prophesied in the name of the Lord of Hosts, as is confirmed by the record, where you have the Lord approbating his Prophecy, in that Chap. 17. 7. there fell no rain upon the earth, etc. Secondly, this Message of the man of God was very important, so as to requite King Ahab for his rebellion & trouble of his poor Prophet, by his gross and wicked proceed, in contempt and provocation of the Lord of Hosts; insomuch that he became the only troubler of the Kingdom himself, as the Defendant hath it clearly recorded; saying, I have not troubled Israel, but thou and thy Father's vers. 18. house, in that ye have forsaken the Commandments of the Lord, etc. Yet you have this wicked King Ahab, with his wicked Priests and Courtiers accusing and attaching innocent Eliah, to be a troubler of their State, a disturber of their Peace, a hinderer of their reformation, when truly and really the Court of equity hath found the Plaintiff guilty of that he accused the defendant of, and that not only suppositively: but affirmatively, saying I, (yea I) a poor despised Prophet, am not the troubler of Israel, etc. but thou (yea thou) King Ahab, art he that troubleth Israel, From whence observe this conclusion. That the disobedient and troublers Doct. of Israel; do first complain that they are troubled. Thus beloved, when justice is permitted to have its Prerogative, and when Partiality with respect of persons doth standat the door; then shall poor Eliah have as free permission to defend his cause as the King upon his Throne; then shall truth be countenanced and an eror rejected, & not with this Prophet retire into the Wilderness into Prison, etc. when erors lodge in the King's Palace, as is recorded of this Chap. 19 4. Defendant, he for the delivering of the Message of the God of Truth; he for revealing the King's pleasure, was by a wicked King hunted and persecuted for a troubler of Israel, etc. so that from hence you may take notice of this proposition. That a truth prophesied or preached Doct. by a poor Eliah, a poor Saint, is esteemed a trouble to the Nobility of Israel. Thus beloved, having set open the fountain, and made way for the ligt of truth, whereby we may with all brevity prosecute the precedent doctrines. In which I shall by the assistance of God, produce nothing to this auditory; but what the subject I am now to treat upon, will vindicate my innocency in opposition to any malignant catching Spirits, that may hereafter favour or lay to my charge any supposed error, etc. So that in all Christian love, I entreat your Christian attention, to that which God by me shall be pleased to speak from this conclusion. That the disobedient and troublers Doct. of Israel, do first complain that they are troubled. The truth of this will appear in these two ensuing particulars, which are as followeth. First, who are the true Israel. Secondly, what will trouble this true Israel. For your satisfaction in the first I shall produce you the original, and rise of Israel; that so ye may take notice, ABRAHAM was the first that was made choice of, to call his Gen. 2. 12. people, in that he was commanded to leave his kindred, to the end, the Lord might bless them that blessed him, and curse them that cursed him, he being the first called an Hebrew, Gen. 14. 13. so that as yet Israel were not, nor had not their title; till JACOB was born ABRAHAM'S Sons Son, ISAAC'S Gen. 32. 28. Son, so JACOB was first called JSRAEL; this JACOB having 12. Sons, which stock and Children were Exod. 1. 1. called JSRAEL, a people by themselves, persecuted of all nations, beloved of none but God; so that of this stock came MOSES, yea all the holy Fathers, Kings, and Prophets, Deut. 14. 2 called and chosen by God for his peculiar treasure, of this stock came Christ jesus, as was both promised Gen. 49. 10. Mich. 5. 2 Mat 2. 6. and prophesied being confirmed in his birth. But what then, shall we conclude that the generations of the twelve tribes were the true Israel? My answer to that must speak from the record in that the declaration of that arises, that all these were not true Israel, as is remarkable; concerning Saloman, at whose death all 1 Kings 13. 11. the tribes save, one had a wicked King jeroboham; you shall find they were divided again, yea you shall read this Israel so tituled, became so sinful, that this Prophet this defendant could not distinguish Israel from other people, so that now the only way to find out the truth is to peruse these ensuing Scriptures. As fitst take notice what the Profit Isaiah 1. 1. 22: Isaiah saith, which text I conceive is important to the question in hand, in that it is an exposition of those texts formerly coated, so that I need not use any other argument, save only the language of this Profit who showeth plainly that all those of the 12. tribes were not true Israel, that all those generations were not regenerate; therefore but a remnant shall Vers: 21: return even the remnant of jacob etc. so that take notice, that although thy people O Israel be as the sand of the Sea, yet but a remnant of them shall return, so that dear friends, all that had their original 1. Note. from the loins of Abraham, according to flesh, were not true Israel, as more fully will appear in the next Scripture, where Rom: 9: 7. it is said they are not all children any whit the more; for being of the seed of Abraham, as if he had said it matters not; for all their birth external, in that their birthright and evidence doth not arise there from, that birthright which the Profit and Apostle here intends that birthright by which thou art entitled, and so chosen one of true Israel, I say for all Abraham be thy kinsman according to flesh, yet observe thou art but only of Israel, and not Israel, as saith the Apostle for all Vers. 6. they are not Israel which are of Israel, so that dear friends your profession without possession, your relation to Abraham and not with Izack is of no validity, because saith the text in Izack shall thy seed be called so that this may put a period to any such doubts or queeries, that may assault my exposition hereon, as to conclude that any of Abraham's kindred were true Israel, save only those that were called in Isaac▪ those that were Children 1 Cor. 10 18. of the promise those that were elected before the foundation of the world, those that were beloved in eternity, & so chosen for true Israel these and only these are Gal 6: 16: true Israel, as have been by argument confirmed with scripture proved. Secondly what will trouble true Israel true believers etc. In answer hereto I must be silent in that there is so many experienced Father's Prophets and Apostles, So many true Israelites, that can better than I give you satisfaction herein so that I shall but only rehearse over their records in that some of you are not versed in the letter and others there are that observe not what they read, so that dear friends if you please to peruse the Scripture, you shall find what troubled Noah and Abraham if not sins & iniquities, you shall 2 Pet. 2: 7. find Lot troubled with the sins of Sodom, you shall find Moses troubled with the sins of jacobs' children, you shall find joshua Iosh: ● 1: 7 troubled with Achans wedge of gold, you shall find Samuel troubled with he sins of Saul you shall find jeremiah weeping for the sin of his people, you shall find the disciples troubled with the sins of the jews, So you shall find this El●jah this defendant troubled with the abominations of King Ahab, Thus dear friends I have given you the judgements of most of the ancient and holy writers what have and what will trouble true Israel, as sins and iniquity of any sort whatsoever in especially that great sin of persecution committed and enacted daily, against Elijahs kinsmen, yet this is no trouble to Ahab nor his friends to have conventicles in taverns and alehouses, in cities towns and parishes conspiring and plotting treason against the King of Kings, inventing mischief against the Saints of the most high, yet in all this Ahab and his Kinsmen are not here at troubled, yet on the contrary when Eliahs' kinsmen are assembled together Matth: 7: 1 either in fields boats or houses to teach or hear the word of God, notwithstanding it be approved of by the King of Kings, yet King Ahab and his kinsmen, are much troubled, as that Eliah should wander up & down the kingdom, preaching Mesias to be the only truth, this (and only this) is the case that people kings and nations are troubled as this Eliah, this defendant had experience, being by a wicked King persecuted for a troubler of Israel, saying art thou he that troubleth Israel etc. Thus dear friends, the conclusion is clear that the troublers are first troubled. So that it is apparent my second proposition will vindicate itself, and with Scripture defend itself. That a truth prophesied or preached Doct. by a poor Eliah, a poor saint is esteemed a trouble to the nobility of Israel. Dear friends, I hope by this time you are satisfied that my conclusions do not consist of untempored mortar as Philosophy only, or Logic patched togethet with lincy woolcy, or such like stuff; but that thou may with a poor prisoner conclude that in them is no mixture, but true effects of that only truth Christ jesus in hopes thereof I shall advance to meet with my adversaries Ahabs kinsmen the troublers of Israel. So that small time the Lord shall enable me to speak, and give you hearts to hear. I shall deliver my judgement in this method which is. First, to prove the doctrine. Secondly, answer 3. objections. Thirdly, apply the same to whom it may concern. Were it not that supposed queries would hereafter arise, the text were sufficient to prove the truth hereof, yet for your satisfaction 1 Kin. 22. turn with me to Michaiah who for prophesying a truth did greatly offend King Ahab: so jerimiah for prophesying jer. 37 15. a truth was counted a troubler Act. 5. 18. 7. 51. 16, 20. of Israel; so the disciples of Christ will fully confirm this. Doct. As when they preached the Lord Jesus, it cut the elders even to the heart; yea, they were so exceedingly troubled, that little less than death Psalm. 2, 2 Act: 17: 6: must be their reward: So in the like occasion, you shall hear the outcry of people: saying, these men do exceedingly trouble our City; yea for preaching the Act: 34: 5: Truth, you shall be the men that turn the Kingdom upside down, and in conclusion Dan. 6. 7. esteemed movers of sedition; yea troublers of Counties, Towns, and Parishes. Obj. 1. Yet say you we conceive such Truths should be silent, that we understand will hinder a Reformation, and so trouble their Prov. 25. 11. proceed as from these Scriptuures will appear. A word spoken in his place is Rom. 12. 18. like Apples of Gold with Pictures of Silver: So if it be possible as much as in you is be at peace with all men▪ I do so conceive Answ. too, provided that Reformation be real, not verbal, that under pretence of Reformation in Religion, do root up Religion. I say if your Reformation be real, it must Note. be in Truth; so that Truth prophesied or preached, can in no kind be said to hinder but further a Reformation; in that Truth must be the Foundation, Truth must be the instrumental case; yea Truth must be all in all in a true Reformation: So that your Scriptures if a true exposition be given thereon, are much important to the question in hand, in that a word in due season is commendable; yea, saith Wisdom it produceth joy to the Speaker, and Auditory; yea, how good is a word in due season: But the question is when is the Season, if not to reprove a Child when he offends; if not to reprove David upon the act of Adultery: So when were a time more seasonable for Elijah to divulge a Famine; but when Ahab had Idolised his Pride and Voluptuousness: so that dear friends to conceal a Truth when Errors are published, is not the season, but to speak a word in due season, is to preach light in darkness, to divulge Truth in opposition to Errors; as saith the Apostle, Be 2 Tim. 4. 2 instant in season, and out of season; so that it is clear, there is no season, but a Truth ought, nay must be divulged (Provided) the God of Truth carry out thy heart by the Power of Truth; to speak nothing but the Truth, as it is in jesus. I say to thee, it matters not, whether So esteemed. learned or unlearned: whether a Tradesman or no; if God hath given thee a Talon, thou must trasuck with it, as Christ hath the saying: no man lights a candle to Mat. 5. 15 put under a bushel. So that it's the express command of Christ, that such so gifted must not be silent, least in so doing he be condemned for an unprofitable Servant: Matth. 25▪ 26. but, say you, if it be possible as much as in you is, be at peace with all men: True, it is a blessed condition; but the question is, whether the Apostle intends there the silencing of Truth, that thereby you may attain love and peace with all men (or that) when thou art reviled of any man, not to revile again; as when thou art evil spoken off, not to speak evil again: to this purpose, the Apostle hath his saying, Recompense to no man evil for evil: but if thy Vers. 17. enemy hunger feed him, etc. This beloved is the Exhortation, that ye would be at peace with all men, that is, overcome their pride with your humility; overcome their malice with your love; overcome their Vers. 21. evil with your good, that so if it be possible, you may be at peace with all men, good or bad, friend or foe, etc. (yet not so) as to bury Truth; but in all love discover Truth, that Christ did not come to send Peace without Truth, but Peace with Truth; that so Truth and Peace may kiss each other, etc. But you will say who may we most suspect a many or a few the Obj. ● wise or the ignorant those that are gifted and called or those that are not, in that Prou. 15. 7. 1 Cor. 7, 20. saith the wiseman the lips of the wise disperses, knowledge, and saith the Apostle let every man abide in the same vocation wherein he was called. It is very requisite Answ. to answer this objection in that the trouble may be imputed to the troublers, to th' end it may appear take the advice of Elijah, he having experience can direct you the truth hereof that notwithstanding the prophets of Baal be four hundred and fifty in opposition to one vers. 19 poor Elijah, yet try your doctrine by the touchstone of truth Christ jesus in which you shall find that the people of God the Family of love are not many but few, yea the fewest of all Sects or Churches whatsoever, (So few) that it is the subject of Christ saying my little Luke 12. 32. flock two of a tribe one of a city, So that it may be suspected if not concluded that an error may be found in many and a truth in few, but say you these prophets so many, this assembly so great, are men of wisdom; therefore cannot err, neither is there any colour or show that these should prophesy a lie and one poor traidsman that hath no leaarning should preach a truth, in that saith the text the lips of the wise not the ignorant O dear friends what wisdom is this, what wise men are these, whether you intent the wise men the Sorcerers of Egypt, or Moses and Aaron, whether the Magicians the Astrologians or Daniel, whether the Scribes & Pharisees or Christ and his Disciples, Dear friends have you not read that God will confound the wisdom of the wise; so that he saith where is the wise where is the Scribe, where is the disputeer 1 Cor. 1. 19 20. of this world hath not God made the wisdom of this world foolishnesse● Is not this too too apparent that, that which is foolishness with God is wisdom with man that which is of no validity with God is in high estimation with man, if not why not the ignorant so accounted as the learned, Oh my dear friend that I might prevail with this court in the behalf of Ahabs' kinsmen, O that these tears might move the Judge of the Court to show kindness unto them; notwithstanding their unkindness towards Elijahs friends: this is the evil: this is the injury that I wish my Adversaries; even this, that the Lord the judge of this Court would open their eyes, that so they might see the evil of their do; even this evil, of accusing and attaching innocent Elijah, innocent Saints for troublers of Israel, when you have heard they are found troublers themselves but say you these Elijahs kinsmen ought to follow their vocation, their trades and callings appointed them, & not take upon them the work of the Ministry, wanting parts enabling them thereto; by which all scandals, reproaches, and tumults would be taken away, and People, Citiet, Towns, and Villages, would be at peace and unity. Dear friends, do but seriously consider the extent of this Apology or Exposition on this Scripture; let every man abide in That is in reference to a human Calling, not a divine call, being confirmed a Minister, may have both. Mat. 6. 3. Act. 18. 3. the vocation wherein he was called: from hence you infer, that no man ought to lay aside or change his calling, or that a man so called, so traided, ought not to assume to himself another Calling. In answer to this Christ and the Disciples are engaged, in that these aspersions & false imputations doth as highly concern them, as any other in that, we understand Christ was a Carpenter, the Disciples Fishermen, Paul & Aquila was Tent-makers; yet notwithstanding their crafts, they took upon them the work of the Ministry, as appeareth in the Record, where you may find Christ questioned by what authority he did preach. Act. 4. So the Disciples was examined, in whose Name they did teach, & do miracles, etc. yet wanted a human call, having no experience of any University or College whatsoever; yet wanted no ability to divide the Word of God aright, or to carry forth that holy & heavenly message of the King of Kings, but were in a high measure approved of by God, & thereby authorized by the divine inspiration to the astonishment of their adversaries, by being not only able Minister of the Letter, but able Ministers of the Spirit, from thence studying to show themselvs approved, not only by man but God, and thereby vindicating their calling & institution from such reproaches & tumults affirming that it doth not arise from their Preaching, but from their envious spirits, in that they seek their own prais & credit more than the praise or credit of God, and hereby are enraged with cruelty over the Saints of the most high, supposing to blot out, or at least silence the language of the Scripture, which the Apostle hath so fully▪ ● Cor. 1. ● Tim. 1. 11 1 Cor. 4. 1 recorded that he was by the will of God appointed, A Preacher, an Apostle, & a teacher of the Gentiles; therefore let Israel so think of us as of the ministers of Christ, & disposers of the secrets of God. So that it is clear, that the troublers are first troubled, wicked Ahab for breaking the commands of God, & not Elijab; saying, I have not: no, it is thou and thy Father's hous●, etc. But say you, we are to give no offence Obj. 3. 1 Cor. 10. 3●. to any whatsoever high or low, rich or poor, Christians or Heathens, as saith the Apostle, give none offence, neither to Iewes nor to the Grecians, nor to the Church of God; therefore you are not to proceed in such a way that do offend, not only in the singular, but plural, even a whole Kingdom. It is requisite every man should be cautious Answ. herein, and very watchful and circumspect, that nothing be acted by thee, that may offend the adverse party; that although it be thy liberty to eat or drink or do any such thing; yet if it be a bondage to another, I conceive thou ought to forbear in that it is but moral; so indifferent, that notwithstanding it be lawful to thee, yet it is not expedient for the other: Therefore (saith the Apostle) 1 Cor. 8. ●… if meat offend my brother, I will never eat flesh so long as I live; would Paul forbear to eat that which is comfortable & refreshing to the body, and all that he might not offend his brother, so I conceive aught every Christian to forbear such things as are indifferent, instance days, times, and seasons, concerning which hath been a great offence in cities, towns, and villages, in that some esteems one day above another, and another man counteth every doy alike: So that saith the Apostle, Rom. 14▪ let every man be fully persuaded in his mind, which persuasion will remove all offences; that notwithstanding some open their shops, others shut their shops, yet if both persuaded, what need offence arise, but if it do arise, the rise thereof is offence given. So the offender, then to observe, or not observe a day is no offence, but if thou that keeps the day be offended at me for not observing the day, thou gives offence; so the offender the disturber of Peace, the troubler of Israel. As observe, two men of two judgements, one for sprinkling of infants, the other for dipping believers, yet thou art in peace with one, and he in peace with the other, so that there is no offence in either, but now if he that is sprinkled be offended at he that is dipped, than the party sprinkled gives the offence; so the offender the troubler of Israel. As is confirmed in one remarkable passage betwixt the Lord Major of London, and a Constable of the said City▪ in whose Ward there was some Saints assembled together, to reason out the mysteries of the Gospel; concerning which, notice was given to the neighbours, that there was a private conventicle, at which they were ready to obey their father, and with all vigilance to put his work in agitation, which was done accordingly, insomuch that there was a great tumult; upon which the Constable of the said Parish did inform the Lord Major, and withal desire a warrant to fetch those Saints before his Lordship, to which the Lord Major replied, by whom is the tumult from them within, or them without? the said Constable being convinced of the truth thereof answered, from them without, then make the warrant to apprehend them without, etc. From hence let all sorts of people observe, that he that is the 1. troubled is the troubler, he that takes the offence gives the offence, so the offender. Then it may be concluded, that Elijahs kinsmen, those that you call Conventiclers, those that you call Tub-preachers, those that are tradesmen, that have no human learning, do not give offence, do not trouble true Israel. No, no, it is Ahabs kinsmen; such as deride, reproach, & persecute Elijahs friends, the Saints of the most high; these and such as these are the offenders, the troublers of true Israel. Thus dear friends, having with all brevity that might be, & with as much sobriety as the Lord hath afforded me, collected the quintessence of the Text into 2. conclusions, & from thence reduced the excellence therein contained into several branches, so that little else can be expected; only my conclusion in 2. things, which is. 1. That you would walk circumspectly in 1 Pet. ●… 14, 16. all your ways, that so your accusation may appear with Elijah suppositive, and not affirmative; therefoer saith Christ, beware of men: so say I, beware of Ahabs' kinsmen, deserve no stain in your white raiment, that they have no sinful act to brand your profession with, knowing this, that if thou be a friend of Elijah, thou hast many enemies that waits for thy falling; therefore I say, be vigilant in all that thou do, that when thou art accused▪ and attached by Ahabs' friends thy cause may he as innocent as Elijah, that so the judge of the Court may vindicate thy good name from false information. etc. If it so fall out, thou be the man that is ptrsecuted by Ahab or his friends, my request is, thou would be exhorted by Christ; to be armed with Elijah's patience, that so thou may overcome their evil with good, and labour with all meekness and tender respects, to redeem that time they lose, in letting thy light so Math. 5 16 shine before men of all sorts and Sects whatsoever, that thereby Ahabs acquaintance may have the like occasion to glorify God, as they had by thy friend Elijah, saying, the Lord is God, the Lord is God. Thus having done; thou shalt overthrow the treachery of any adversaries, in the saying of Elijah. I have not troubled Israel, but thou and thy father's house, in that ye have forsaken the commandments of the Lord, etc. FINIS.